Missionaries / Churches / Religious Buildings | Page 125

March 30, 2016 by Peter T Young Leave a Comment

Greek Orthodox

“The civility and kindness of the Commodore and his officers to the mission family, manifested in various ways, are well illustrated in the following note, in Russian and English (December 19, 1821)

“I thank you from all my heart and soul for the opportunity given me and the officers under my command, to be sharers in promoting the business of this Christian mission. …”

“Please to receive our most sincere wishes that your good intention and the glorious design in which you are engaged may be prospered and increased. Remaining, with my respects to you and your respectable society”. (Michael Vascilieff; Bingham)

“Kaʻahumanu being distinctly apprised of what this Russian officer had said and done in favor of our mission, appeared interested, and was encouraged by it to look the more favorably on our cause.”

“We could hardly avoid calling on the patrons and friends of missions to take courage with us in efforts to propagate the Gospel, from the labors and success of some of the rulers of Russia in introducing Christianity into that vast empire …”

“… Vascilieff and his fellow subjects of Alexander, falls on the mind of Kaʻahumanu and her associates at the Sandwich Islands, combining with the influence of the mission to illuminate and convert the nation to Christ. Of what amazing consequence was it that Kaahumanu should be a believer and advocate of Christianity!” (Bingham)

The presence of Orthodoxy in Hawaii dates back to the 1700s when the first Russian envoys that stopped in the Islands on the way to or from colonies in the US. By 1815, the first Orthodox church was erected on the island of Kauaʻi.

Migration from Greece in the last third of the 19th Century was primarily due to crop failures and a surplus population that caused wide-spread poverty.

A Western technological revolution of cheap and fast steamship and rail travel, along with rapid industrialization, made feasible large scale emigration to America and, on a smaller scale, to Hawaiʻi. (Chapin)

The first Greek settler arrived in 1878. A few Greeks came in as contract laborers with the Portuguese between 1879 and 1884. Although the Planters’ Labor and Supply Company did not recruit in Greece, several Greek men made their way to Hawai’i circuitously, migrating initially to the Azores and Madeira Islands, then to Hawaiʻi.

In 1884 there were seven Greek settlers in Hawaiʻi; by 1890 there were twelve; by 1895 there were twenty-six. A drop to twenty-one occurred in 1896. Greeks then increased to forty-six in 1900.

During the early 20th century, a small enclave of Greeks and Russians living in Honolulu prompted passing Orthodox clergy to stop and celebrate Liturgies and other services for the growing number of Faithful.

By the 1960s, weekly lay services were being held, along with periodic Services by visiting clergy from Japan, Los Angeles, and Seattle. In 1965, a commitment was made to establish a church in the Islands – by 1980s a larger church was need and a site purchased.

The Cathedral is called Saints Constantine & Helen Greek Orthodox Cathedral, named for Saints Constantine and Helen. This year marks its 50th anniversary – 1965-2015.

Saint Constantine was the son of Constantius Chlorus, emperor of the western half of the Roman Empire in the year 274 AD. His mother, Helen was a Christian, of humble birth. Upon the death of Constantius in 306, Constantine was proclaimed emperor of Gaul and Britain and subsequently led his army against co-rulers of the empire.

The emperor-saint came to the aid of the newly emancipated Christian Church in 325 AD when he convened the 1st Ecumenical Council in the city of Nicea; he was ever-reverent of the Sign of the Cross of Christ.

Saint Helen was the mother of St Constantine the Great; because of her great services to the Church and her efforts in finding the Life-Creating Cross, the empress Helen is called “the Equal of the Apostles.”

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March 20, 2016 by Peter T Young 1 Comment

Hokuloa Church

Lorenzo and Betsy Lyons arrived in the Hawaiian Islands as missionaries of the American Board of Commissioners for Foreign Missions (ABCFM) on the ‘Averick’ on May 17, 1832. They were part of the large Fifth Company, including the Alexanders, Armstrongs, Emersons, Forbes, Hitchcocks, Lymans and others.

Ultimately, 17 missionary stations were created throughout the Islands; these became the centers for establishing outlying churches (each church served as a community gathering area and was typically accompanied by a school.)

By 1831 eleven hundred schools had been established by the missionaries. The schools were organized in the most populated areas and native teachers and lay-ministers were appointed to administer them.

On July 16 1832, Lyons replaced Reverend Dwight Baldwin as minister at Waimea, South Kohala, Hawai‘i. Lyons’ “Church Field” was centered in Waimea, at what is now the historic church ‘Imiola.

On October 15, 1840, Kamehameha III enacted a law that required the maintenance and local support of the native schools in all populated areas. By this time, one church and school each were established in Kawaihae and Puakō.

By 1851, the lands on which the churches and schools were situated were formally surveyed and conveyed to their respective administrative organizations. (Maly)

Lyons built fourteen churches in the expanse of his mission station including Waipi‘o Valley, Honokaʻa, Kawaihae and Puakō. Each of the churches represented the designs of New England congregational churches.

Each church was constructed of materials found where the church was built. Some were constructed of lava rock and some of wood. The churches at Kawaihae and Puakō were built of lava rock.

The construction of the Hokuloa Church (Hoku loa – ‘evening star’) in Puakō began in 1858 and was completed and dedicated March 20, 1860. It’s the oldest functioning lava rock structure in the district of South Kohala.

The building is rectangular in shape, approximately 25 feet by 40 feet. The original wooden floor was repaired several times; seriously damaged during the tsunami of 1960 and in 1967, it was replaced with concrete.

The 10-foot walls are constructed of lava rocks bound with burnt coral mortar. The side walls vary from two to three feet thick with the gabled ends being the thinner part.

Most of the wood used for construction of the building was hauled from forests growing at higher elevations. Some of the wood was brought by ship from the northwest US. The ships delivered the wood to the edge of the Puakō reef where it was dropped into the ocean and dragged to land.

The original shingled roof was replaced several times with metal sheet roofs and then again in 1990 with a fireproof shingle made of a composite material.

The bell tower houses the original bell purchased from New England for the church by Rev Lyons and installed for the dedication in 1860.

“The stone church, with its whitened walls, and reddened roof and humble spire give the place an air of civilization and religiousness, and the school house in close proximity with its similar walls though thatched roof, makes something of a show, and indicated the existence of a school.” (Lyons, 1863)

“This school carries 18 children on the register, but only 10 attended on the day I was there. The proficiency of the scholars was not very satisfactory. I am inclined to believe that ‘the Schoolmaster is abroad’ too much of his time, he living at Kawaihae too far from the school; but none other was to be had.” (School Inspector Gulick, 1865)

“Puakō is a village on the shore, very like Kawaihae, but larger. It has a small harbor in which naive vessels anchor. Coconut groves give it a verdant aspect. No food grows in the place. The people make salt and catch fish. These they exchanged for vegetables grown elsewhere.” (Lorenzo Lyons, 1835)

“This parish is from 13 to 18 miles SW of Waimea and consists of several small villages, one of which is Puakō. These villages are mostly beautified by tall waving coconuts groves – the lauhala , the loulu or low palm tree – and Kou tree – and some other shrubbery. “

“There are also fish ponds where the delicious mullet etc sport and valuable salt grounds, that furnish employment for both sexes.” (Lyons, 1863)

“This is the poorest parish in my field, rendered still poorer of late by the frequent rains that have prevented the people from making salt – one of their chief dependencies …”

“… the wind – rough weather, and the heat of the volcanic stream that entered the sea near this place have killed or frightened away all their fish and the second source of wealth. There remain the fruit of a few cocoa nut trees, and the lauhala from their leaf of which the women busy themselves in making mats.” (Lyons, 1859)

Rev Lyons died in 1886 at the age of 79. After Lyon’s death the trained ministers and lay leaders of the Imiola Church continued to lead regular worship services at the Puakō Church; the school also continued.

The Puakō school was closed in the 1920s and Ihe children from Puakō were sent to the Kawaihae school. However, students who wanted to progress beyond the ninth grade went to Kohala and Honoka‘a for the upper grades.

The Hokuloa Church was not completely abandoned, although regular services were no longer held. Church members from Imiola from time to time would come to the Puakō church to hold small worship and prayer gatherings. The building lost its roof and bell tower.

In the early 1950s Puakō lands were subdivided into more than 165 house lots and sold at public auction. But it wasn’t until the 1960s when most of the lots had been sold that they began to be used for vacation hideaways.

In 1960 a tsunami which originated in Chile inundated the northern end of Puakō and did extensive damage to the inside of the Hokuloa Church. By 1966, the National Park Service had surveyed the building, and a group of Puakō residents formed to begin repairs of the Hokuloa Church.

In 1990 the building was completely restored and a new congregation was established. (Lots of information here is from the Hokuloa National Register Nomination form.)

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Hokuloa Church

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February 17, 2016 by Peter T Young Leave a Comment

ʻŌpūkahaʻia’s Grammar Book

Noah Webster (1758-1843) was the man of words in early 19th-century America. He compiled a dictionary which became the standard for American English; he also compiled The American Spelling Book, which was the basic textbook for young readers in early 19th-century America.

In 1809, ʻŌpūkahaʻia boarded a sailing ship anchored in Kealakekua Bay and sailed to the continent. ʻŌpūkahaʻia latched upon the Christian religion, converted to Christianity in 1815 and studied at the Foreign Mission School in Cornwall, Connecticut (founded in 1817) – he wanted to become a missionary and teach the Christian faith to people back home in Hawaiʻi.

A story of his life was written (“Memoirs of Henry Obookiah” (the spelling of his name prior to establishment of the formal Hawaiian alphabet, based on its sound.)) This book was put together by Edwin Dwight (after ʻŌpūkahaʻia died.) It was an edited collection of ʻŌpūkahaʻia’s letters and journals/diaries.

This book inspired the New England missionaries to volunteer to carry his message to the Sandwich Islands.

On October 23, 1819, the pioneer Company of missionaries from the northeast United States, set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i) – they first landed at Kailua-Kona on April 4, 1820. (Unfortunately, ʻŌpūkahaʻia died suddenly (of typhus fever on February 17, 1818) and never made it back to Hawaiʻi.)

It turns out that a manuscript was found among Queen Emma’s private papers (titled, “A Short Elementary Grammar of the Owhihe Language;”) a note written on the manuscript said, “Believed to be Obookiah’s grammar”.

Some believe this manuscript is the first grammar book on the Hawaiian language. However, when reading the document, many of the words are not recognizable. Here’s a sampling of a few of the words: 3-o-le; k3-n3-k3; l8-n3 and; 8-8-k8.

No these aren’t typos, either. … Let’s look a little closer.

In his journal, ʻŌpūkahaʻia first mentions grammar in his account of the summer of 1813: “A part of the time (I) was trying to translate a few verses of the Scriptures into my own language, and in making a kind of spelling-book, taking the English alphabet and giving different names and different sounds. I spent time in making a kind of spelling-book, dictionary, grammar.” (Schutz)

So, where does Noah Webster fit into this picture?

As initially noted, Webster’s works were the standard for American English. References to his “Spelling” book appear in the accounts by folks at the New England mission school.

As you know, English letters have different sounds for the same letter. For instance, the letter “a” has a different sound when used in words like: late, hall and father.

Noah Webster devised a method to help differentiate between the sounds and assigned numbers to various letter sounds – and used these in his Speller. (Webster did not substitute the numbers corresponding to a letter’s sound into words in his spelling or dictionary book; it was used as an explanation of the difference in the sounds of letters.)

The following is a chart for some of the letters related to the numbers assigned, depending on the sound they represent.

Long Vowels in English (Webster)
..1…..2…..3……4…….5……6……..7…….8
..a…..a…..a……e…….i…….o……..o…….u
late, ask, hall, here, sight, note, move, truth

Using ʻŌpūkahaʻia’s odd-looking words mentioned above, we can decipher what they represent by substituting the code and pronounce the words accordingly (for the “3,” substitute with “a” (that sounds like “hall”) and replace the “8” with “u,” (that sounds like “truth”) – so, 3-o-le transforms to ʻaʻole (no;) k3-n3-k3 transforms to kanaka (man;); l8-n3 transforms to luna (upper) and 8-8-k8 transforms to ʻuʻuku (small.)

It seems Henry ʻŌpūkahaʻia used Webster’s Speller in his writings and substituted the numbers assigned to the various sounds and incorporated them into the words of his grammar book (essentially putting the corresponding number into the spelling of the word.)

“Once we know how the vowel letters and numbers were used, ʻŌpūkahaʻia’s short grammar becomes more than just a curiosity; it is a serious work that is probably the first example of the Hawaiian language recorded in a systematic way. Its alphabet is a good deal more consistent than those used by any of the explorers who attempted to record Hawaiian words.” (Schutz)

“It might be said that the first formal writing system for the Hawaiian language, meaning alphabet, spelling rules and grammar, was created in Connecticut by a Hawaiian named Henry ʻŌpūkahaʻia. He began work as early as 1814 and left much unfinished at his death in 1818.” (Rumford)

“His work served as the basis for the foreign language materials prepared by American and Hawaiian students at the Foreign Mission School in Cornwall, Connecticut, in the months prior to the departure of the first company of missionaries to Hawai’i in October 1819.” (Rumford)

It is believed ʻŌpūkahaʻia classmates (and future missionaries,) Samuel Ruggles and James Ely, after ʻŌpūkahaʻia’s death, went over his papers and began to prepare material on the Hawaiian language to be taken to Hawaiʻi and used in missionary work (the work was written by Ruggles and assembled into a book – by Herman Daggett, principal of the Foreign Mission School – and credit for the work goes to ʻŌpūkahaʻia.)

Lots of information here from Rumford (Hawaiian Historical Society) and Schutz (Honolulu and The Voices of Eden: A History of Hawaiian Language Studies.)

I encourage you to review the images in the album; I had the opportunity to review and photograph the several pages of ʻŌpūkahaʻia’s grammar book. (Special thanks to the Hawaiian Mission Houses Historic Site and Archives and the Hawaiian Historical Society.)

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January 20, 2016 by Peter T Young 1 Comment

Ossipoff Meets Mid-19th Century

The Walter Irving Henderson House in Kona was featured in a 1958 edition of Sunset Magazine – they said, “The house is small but takes care of a large number of guests without crowding.”

It is a combination of classics – the first floor structure was built, circa 1864, as a small church or meeting house; in 1953, the deteriorated church was renovated and the second floor was added, for use as a beach house.

The first-floor stone walls were part of the original Kahului Church building, and were constructed in a style that was typical of the Kona District in the mid-19th century.

Lava rock was a plentiful raw building material in Kona, while other construction materials such as wood were not as readily available. Once missionaries arrived, and began to build permanent houses of worship, they found that building with stone was the most economical and expeditious means of constructing what they needed.

These buildings were constructed with local lava rock held together with lime mortar produced with coral, typically burned on site. In some cases, the stones used came from local heiau. (It is not known if that was the case here, though there are records of heiau nearby.)

It is also not known who built the Kahului Church. One of the most well-known builders of Kona’s nineteenth century stone churches was the Reverend John D Paris, an American Board of Commissioners for Foreign Missions Protestant missionary who was first in charge of the mission’s Kaʻū area, and then the North Kona area.

Many church buildings constructed in the Kona area are attributed to Paris; however this is thought to be a former Catholic church.

The first floor stone walls were constructed circa 1864 when the land was granted to Kapae in Royal Land Grant #2961, and the Kahului Church building is believed to have been constructed.

It is likely that the readily available lava rock building material allowed the missionaries to build in a similar style to Paris. For example, this type of construction was also used in the larger St. Michael’s Catholic Church in Kailua town.

An 1892 map shows Kahului Church, along with a nearby structure labeled “Makuakane” (which translates approximately to “father” in English, giving a strong indication that this was likely a Catholic priest’s house.)

The structure was modified from the original one-story church form to its existing two-story appearance in 1953; the entire second floor and interior of the first floor were designed by celebrated local architect Vladimir Ossipoff.

Ossipoff’s design for the Henderson House was innovative, and created an extremely unique house that, though it does not look like most of his other work, nonetheless embodies the majority of his aesthetic and philosophy of design.

Ossipoff was a prominent architect in the Islands, working between the 1930s and 1990s. He was recognized locally, nationally and internationally for his designs. He is best known for his contribution to the development of the Hawaiian Modern movement.

This style is characterized by the work of architects who “subscribed to the general modernity of the International Style while attempting to integrate the cultural and topographical character of the (Hawaiian) region.” (Sakamoto)

The main portion of the first floor of the house is one large open room, and has a scored, finished concrete floor, painted plastered walls, and an open beamed ceiling that exposes the floorboards of the second floor.

The thick stone walls create deep niches at the door and window openings; the center-opening doors and shutters installed do not extend beyond the width of the walls.

The property perimeter has a dry stack rock wall, dating possibly to the early- to mid-1800s. This was when a government commission began requiring formal property boundaries be erected by the year 1862.

Walls of this type, comprised of stones fitted together without mortar to hold them in place, had commonly been constructed in pre-contact times for a variety of uses.

As early as Kamehameha I in the 1820s, dry-stack walls were used in the Kona area as barriers to prevent wandering cattle. As ranching grew in the later part of the nineteenth century, more walls were needed to contain the growing number of cattle.

In Kona building and repairing dry-stack stone walls was common until the 1930s, but diminished throughout the Territory of Hawaii with the greater availability of alternate materials for walls and fences at that time.

The house was recently reviewed for listing on the State Register of Historic Places and the National Register. (Most of the information here is from Jones, NPS.)

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Henderson House

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January 18, 2016 by Peter T Young 1 Comment

Edwin Lani Hanchett

On September 26, 1967, the telephone rang with the news the Rev. Edwin Lani Hanchett, the first priest of the Episcopal Church of Hawaiian ancestry, rector of St. Peter’s, Honolulu, had been elected Hawaii’s first suffragan Bishop by the House of Bishops meeting in Seattle; he later (January 18, 1970) became the first Bishop of Hawaiian ancestry of the Episcopal Church.

The eldest child of six (five boys and one girl,) Hanchett was born at Hoolehua, Molokai, on November 2, 1919 to Dr Alsoberry Kaumualiʻi Hanchett and Mary Hazel (McGuire) Hanchett.

His father was the first person of Hawaiian ancestry to graduate from Harvard Medical College; the first doctor of Hawaiian descent to practice in the Islands; first City-County physician in Honolulu and first doctor at the Shingle Memorial Hospital, Molokai.

His grandfather, Salem Hanchett of Massachusetts, went to sea as a teenager aboard a Pacific whaler, and settled on Kauai during the reign of King Kaumualiʻi; he married Aluhua Aka, a descendent of Kaumualiʻi.

In 1848, he was granted citizenship in the Kingdom of Hawaiʻi, and seven years afterward, he obtained a license to operate a Wailua River ferry at a time when no bridges spanned the river. (Soboleski)

Hanchett was baptized in the Holy Cross Chapel and confirmed at St Alban’s Chapel, Iolani School (from which he graduated – Class of 1937.)

He attended the University of Hawaii (1937-1939) and the Church Divinity School of the Pacific, Berkeley (1958.)

Originally a pre-med student, Hanchett worked at the City-County Emergency Hospital (1938-1941) at the corner of Miller and Punchbowl, only a block from St. Peter’s.

On June 21, 1941, Hanchett married Puanani Akana (the fourth of nine children born to John and Julia Spencer Akana (she graduated from the Priory in 1937) of Kalihiwai, Kauai; they had four children: Carolyn, Suzanne, Stuart and Tiare.

During the war, Hanchett took a position in the Navy Yard at Pearl Harbor, supervising for the duration that section of the Supply Department servicing and supplying naval aircraft; he later worked in the Territorial Tax Office in Lihue.

He was a full-time youth worker for Kauai in 1950, becoming a lay-reader, and reading for orders. On July 20, 1952, he was ordained deacon at Christ Church, Kilauea, parish church of his wife’s family.

The ordination to the Diaconate was the fulfillment of a cherished dream ever since his days in ʻIolani School for boys; he had hoped that someday he might study for Holy Orders.

The next day, Hanchett left with his family for Holy Innocents’, Lahaina, Maui. As Archdeacon of Maui, Hanchett assisted the churchpeople of Molokai to establish Grace Church, Hoolehua and was instrumental in helping establish Camp Pecusa at Olowalu, Maui.

“Camp Pecusa” (PECUSA was an acronym for “Protestant Episcopal Church United States of America”) began as a church-sponsored camp for children in 1950 at Fleming’s Beach at Kapalua.

Campers stayed in big Army tents left over from World War II. Five years later, as the popularity of the camp continued to grow, Pioneer Mill leased the site Olowalu to the Church. The church held the lease on the campground until 2005, when the land was bought by a private company (now Camp Olowalu.)

Hanchett was ordained priest by Bishop Kennedy on September 19, 1953 (Ember Saturday). He later presided as vicar of St. George’s, Pearl Harbor during 1960-1961, and as rector of St. Peter’s, Honolulu, beginning in 1961.

Then, on January 18, 1970, he became diocesan Bishop at Saint Andrew’s Cathedral.

When cancer claimed his life in 1975, Rev. James Long, canon of the diocese noted, “We all loved him so and we loved him for what he was — a great friend, a great priest and great bishop and, above all, a man of great spirituality.”

Roman Catholic Bishop John Scanlan said, “The entire Hawaiian community has lost a valiant and gentle Christian man in the passing of Bishop Lani Hanchett.”

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