Missionaries / Churches / Religious Buildings | Page 126

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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December 22, 2015 by Peter T Young 7 Comments

“Jehovah is my God. … I fear not Pele.”

“Ever since missionaries arrived (1820,) Kapiʻolani has constantly been situated near them, and for nearly two years has listened to the words of eternal life in her own language.” (Bingham)

In 1822, Naihe and Kapiʻolani 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.

He was the uncle of Kiwalao, the young chief of the island Hawaiʻi, who was killed by Kamehameha’s warriors when Kamehameha became king of that island. She was the wife of Naihe, who was the high chief of the district of Kona. (Westervelt)

“The first day of 1823 was observed by the missionaries as a day of fasting and prayer, in reference to the cause of religion; and on the first Monday of that year, inviting the people to join them, they united with the friends of missions in the monthly concert of prayer for the conversion of the world.”

“Though few and feeble, they felt encouraged to lay hold on the great and exceedingly precious promises, and to expect a blessing to crown the means daily employed according to divine appointment.” (Bingham)

That year, a delegation of missionaries went around the island Hawaiʻi. They visited the volcano. The natives were astonished to see the perfect safety of the missionaries, although the worship and tabus of Pele were absolutely ignored.

Ohelo berries and strawberries growing on the brink of the crater were freely eaten and the lake of fire explored without even a thought of fear of the goddess. (Westervelt)

In the course of their journey the missionaries met a priestess of Pele. The priestess said: “I am Pele, I shall never die. Those who follow me, if part of their bones are taken to Kilauea, will live in the bright fire there.”

A missionary said, “Are you Pele?” She said, “Yes, I am Pele,” then proceeded to state her powers. A chief of low rank who had been a royal messenger under Kamehameha, and who was making the journey with the missionaries, interrupted the woman, saying: “Then it is true, you are Pele, and have destroyed the land, killed the people, and have spoiled the fishing-grounds.”

“If I were the king I would throw you into the sea.” The priestess was quick-witted and said that truly she had done some harm, but the rum of the foreigners was far more destructive. (Westervelt)

All this prepared the way for Kapiʻolani to attempt to break down the worship of the fire-goddess.

When Kapiʻolani said that she was going to prove the falsity of the worship of Pele, there was a storm of heartfelt opposition. The priests and worshippers of Pele honestly believed that divine punishment would fall on her.

When Kapiʻolani left her home in Kona her people, with great wailing, again attempted to persuade her to stay with them. The grief, stimulated by fear of things supernatural, was uncontrollable. The people followed their chiefess some distance with prayers and tears.

For more than 100-miles she journeyed, usually walking, sometimes having a smooth path, but again having to cross miles of the roughest, most rugged and sharp-edged lava. At last the party came to the vicinity of the volcano.

Toward the close of the day they crossed steaming cracks and chasms and drew nearer to the gaseous clouds of smoke which blew toward them from the great crater.

Here a priestess of Pele of the highest rank came to meet the party and turn them away from the dominions of the fire-goddess unless they would offer appropriate sacrifices. She knew Kapiʻolani’s purpose, and determined to frustrate it. (Westervelt)

The priestess who faced Kapiʻolani was very bold. She forbade her to approach any nearer to the volcano on pain of death at the hands of the furious goddess Pele.

“Who are you?” asked Kapiʻolani.
“I am one in whom the God dwells.”
“If God dwells in you, then you are wise and can teach me. Come and sit down.”

The people with Kapiʻolani were hushed into a terrified silence, but she listened quietly until the priestess, carried beyond her depth, read a confused mass of jumbled words, and unintelligible noises, which she called “The dialect of the ancient Pele.”

Then Kapiʻolani took her spelling-book, and a little book of a few printed hymns, and said: “You have pretended to deliver a message from your god, but we have not understood it. Now I will read you a message which you can understand, for I, too, have a letter.”

Then she read clearly the Biblical sentences printed in the spelling-book and some of the hymns. The priestess was silenced.

Kapiʻolani passed the priestess, went on to the crater, met missionary Mr. Goodrich (who had journeyed from Hilo to meet her there.) It was now evening, and a hut was built to shelter her until the next day came, when she could have the opportunity of descending into the crater.

As the morning light brought a wonderful view of the Lua Pele (The-pit-of-Pele) with its great masses of steam and smoke rising from the immense field of volcanic activity below, and as fierce explosions of gases bursting from the underworld in a continual cannonade, deafened the ears of the company, Kapiʻolani prepared to go down to defy Pele. (Westervelt)

Mr. Richards says: “A man whose duty it was to feed Pele, by throwing berries and the like into the volcano, entreated her to go no farther. ‘And what,’ said she, ‘will be the harm?’ The man replied, ‘You will die by Pele.’”

Kapiʻolani answered, ‘I shall not die by your god. That fire was kindled by my God.’ The man was silent and she went onward, descending several hundred feet, and there joined in a prayer to Jehovah. She also ate the berries consecrated to Pele, and threw stones into the volcano.”

“Then with the terrific bellowing and whizzing of the volcanic gases they mingled their voices in a solemn hymn of praise to the true God, and at the instance of the chiefess, Alapai, one of Kapiʻolani’s attendants, led them in prayer.” (Bingham)

“Here was a heroism of a more sublime and immortal character than that which rushes to the battle-field. Here was a philosophy which might put to the blush the pride of Pagan Athens and Rome, whose philosophers would risk nothing in suppressing idolatry, though they admitted its pretensions were unfounded.”

“Here was a movement which in its character, and consequences to a nation, was not wholly unlike to that of the sublime preacher on Mars Hill, whose ‘spirit was stirred in him when he saw the city wholly given to idolatry.’” (Bingham)

“This has justly been called one of the greatest acts of moral courage ever performed.” (Alexander) “All the people of the district saw that she was not injured and have pronounced Pele to be powerless.” (Richards)

“There, in full view of the terrific panorama before them, the effects of an agency often appalling, she calmly addressed the company thus: “Jehovah is my God. He kindled these fires. I fear not Pele.”

“If I perish by the anger of Pele, then you may fear the power of Pele; but if I trust in Jehovah, and he shall save me from the wrath of Pele when I break through her tabus, then you must fear and serve the Lord Jehovah.” (Bingham)

The influence of Kapiʻolani on December 22, 1824 against this most influential form of idolatrous worship was felt throughout the whole nation.

“She told the missionaries she had come to strengthen their hearts and help them in their work. They rejoiced in the salutary influence which she exerted in favor of education and reform, an influence felt at once and happily continued when she had returned home.” (Bingham) The image shows Kapiʻolani defying Pele. (Herb Kane.)

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November 29, 2015 by Peter T Young 2 Comments

“Oh, father, dear father, do take me back!”

In 1840, as the ship carrying the missionaries’ offspring pulled away from the dock, a distraught seven-year-old, Caroline Armstrong, looking at her father on the shore, the distance between them widening every moment … “Oh, father, dear father, do take me back!” (Judd)

Her plea echoed in the hearts of the community. In June of that year the mission voted to establish a school for the missionary children at Punahou. (Emanuel)

Let’s look back …

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.

The Prudential Committee of the ABCFM 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)

The missionaries were scattered across the Islands, each home was usually in a thickly inhabited village, so that the missionary and his wife could be close to their work among the people.

In the early years, they lived in the traditional hale pili (thatched house) – “our little cottage built chiefly of poles, dried grass and mats, being so peculiarly exposed to fire … consisting only of one room with a little partition and one door.” (Sybil Bingham) The thatched cottages were raised upon a low stone platform. Later, they lived in wood, stone or adobe homes.

The missionary family’s day began at 4 am (… it continued into the night, with no breaks.) The mission children were up then, too; in the early morning, the parents taught their children. “We had one tin whale-oil lamp between us, with a single wick…. Soon after five we had breakfast.” (Bishop)

By 9 am, after accomplishing all domestic duties and schooling of the children, the wives would begin the instruction of the Hawaiian children – and taught them for six solid hours, occasionally running into the house to see that all was straight.

The missionaries established schools associated with their missions across the Islands. This marked the beginning of Hawaiʻi’s phenomenal rise to literacy. 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.

These early missionaries taught their lessons in Hawaiian, rather than English. In part, the mission did not want to create a separate caste and portion of the community as English-speaking Hawaiians. (In later years, the instruction, ultimately, was in English.)

“During the period from infancy to the age of ten or twelve years, children in the almost isolated family of a missionary could be well provided for and instructed in the rudiments of education without a regular school … But after that period, difficulties in most cases multiplied.” (Hiram Bingham)

Missionaries were torn between preaching the gospel and teaching their kids. “(M)ission parents were busy translating, preaching and teaching. Usually parents only had a couple of hours each day to spare with their children.” (Schultz)

From 1826, until Punahou School opened in 1842, young missionary parents began to make a decision seemingly at odds with the idealizing of the family so prevalent in the 19th century; they weighed the possibility of sending their children back to New England. The trauma mostly affected families of the first two companies, and involved 19 out of 250 Mission children. (Zwiep)

“(I)t was the general opinion of the missionaries there that their children over eight or ten years of age, notwithstanding the trial that might be involved, ought to be sent or carried to the United States, if there were friends who would assume a proper guardianship over them”. (Bingham)

“Owing to the then lack of advanced schools in Hawaii, the earlier mission children were all ‘sent home’ around Cape Horn, to ‘be educated.’ This was the darkest day in the life history of the mission child.” (Bishop)

“Peculiarly dependent upon the family life, at the age of eight to twelve years, they were suddenly torn from the only intimates they had ever known, and banished, lonely and homesick, to a mythical country on the other side of the world …”

“… where they could receive letters but once or twice a year; where they must remain isolated from friends and relatives for years and from which they might never return.” (Bishop)

The parents in the first company demonstrate the range of options available: going home with all the children (as did the Chamberlains and Loomises;) keeping all the children to be educated by the mother (the Thurstons’ choice;) or sending some or all of the children home, not knowing when or if they would be reunited (the course taken by the Binghams, Ruggleses and Whitneys.)

In 1829, Sophia Bingham was sent back to the continent. “It was a sad, sad day when our Sophia left us. She stood at the rail clutching her only toy, a wooden doll made for her by her father. Our hearts said farewell beloved child!” (Sybil Bingham; Punahou)

Mail was so slow that her mother Sybil waited a year and a half for her first letter from Sophia. “This poor, waiting, anxious heart,” she confessed, “has been made so glad by your long, crowded pages, that it would not be easy to tell you all its joy.” (Zwiep)

On July 11, 1842, fifteen children met for the first time in Punahou’s original E-shaped building. The first Board of Trustees (1841) included Rev. Daniel Dole, Rev. Richard Armstrong, Levi Chamberlain, Rev. John S Emerson and Gerrit P Judd. (Hawaiian Gazette, June 17, 1916)

By the end of that first year, 34-children from Sandwich Islands and Oregon missions were enrolled, only one over 12-years old. Tuition was $12 per term, and the school year covered three terms. (Punahou)

By 1851, Punahou officially opened its doors to all races and religions. (Students from Oregon, California and Tahiti were welcomed from 1841 – 1849.)

December 15 of that year, Old School Hall, “the new spacious school house,” opened officially to receive its first students. The building is still there and in use by the school.

Sophia Bingham, the first white girl born on Oʻahu (November 9, 1820,) is my great great grandmother. The image shows Sophia.

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Sophia Bingham

November 13, 2015 by Peter T Young Leave a Comment

‘Mama, Mama, my dear old Mama!’

Joseph Fielding Smith, born November 13, 1838, was the first child of Hyrum and Mary Fielding Smith. When Mary Fielding married Hyrum Smith, he was the widowed father of five children.

Mary willingly took responsibility for the children and, in addition to Joseph, gave birth to a daughter. Hyrum, older brother of the Prophet Joseph Smith, died on June 27, 1844. Joseph was fatherless at age six.

Mary and the family arrived in Salt Lake City in 1848. In 1852, however, Mary died, leaving Joseph an orphan at age thirteen.

The family were members of the Church of Jesus Christ of Latter-day Saints and at age fifteen he was called on a mission (reportedly the youngest Mormon missionary.)

On April 24, 1854, Joseph was ordained an elder. He also received his endowment that day, in special rooms dedicated for that purpose on the upper floor of the Council House in Salt Lake City.

He was set apart for his mission by Elder Parley P Pratt, who promised him that “by the gift of God as well as by study,” he would learn the Hawaiian language.

Joseph was one of twenty-one missionaries called to Hawaiʻi. They included two of his cousins, Silas Smith and Silas S Smith.

Most of the group left Salt Lake City on May 27, 1854, headed for southern California. They were joined by the last member, Silas S. Smith, in Parowan.

By early September, Joseph, his two cousins, and six other missionaries had raised enough money to book passage to Hawaii on a clipper ship, the Vaquero, which left San Francisco harbor September 8, 1854. The other missionaries left at various later times. They sailed into Honolulu harbor on September 27.

He was assigned to work on the Islands known as Molokai and Maui. However, as he left Honolulu he became seriously ill and remained so for the first month. Mary J Hammond nursed him back to health. He was then assigned to the Kula district of Maui.

A hundred days after his arrival in Honolulu he was able to conduct a meeting, open it with prayer, and give a talk in the native tongue; his fluency increased rapidly.

One of Joseph’s various responsibilities was to work with the native Elders in raising money to obtain a boat for the mission. Eventually the funds collected enabled them to build a sloop out of timbers from the mountains of Oahu.

Intend for use as transportation between the islands, it was named Lanai, after the island that had been designated as a gathering place for the Hawaiian Saints.

It was used for a while, but it soon became clear that it was a liability rather than an asset because of the expenses involved in maintaining it. The sloop was sold in June, 1856.

In July 1855, Joseph, still sixteen years old, was assigned to preside over the Church on Maui, succeeding Francis A Hammond. That same month a group of Saints arrived from Australia. They were on their way to the United States, but their ship was leaking so badly that they had to stop for repairs. When they found that it could not be repaired they had to remain in Hawaii.

In April, 1856, Joseph was transferred to the big island of Hawaii, and assigned to preside over the Hilo conference. He was transferred to preside over the Kohala conference, also on Hawaii, six months later. After another six months he was assigned to preside over the Church on the island of Molokai.

While serving on Molokai, Joseph again became desperately ill, this time with a fever that lasted for nearly three months. He was taken under the wing of a young Hawaiian couple, who took him into their home and did all they possibly could to help him recover.

In 1857, Joseph was nursed back to health by Ma Manuhii. He tells her that she will “live to see the day when a temple will be built in Hawaiʻi.”

Like his uncle, Joseph Smith (the first President,) Joseph F Smith became President of the Church of Jesus Christ of Latter-day Saints (the latter was the 6th President.)

Then, a famous and tender story tells about what happened many years later when, as President of the Church, Joseph F Smith returned to Hawaiʻi.

When they landed at the wharf in Honolulu, people were out in great numbers with their wreaths or Leis, beautiful flowers of every variety and hue. The Royal Hawaiian band welcomed them.

“In the midst of all the celebrating, a poor blind woman was led to the prophet. She was calling, ‘Iosepa, Iosepa.’”

“Instantly, he ran to her and clasped her in his arms, hugging and kissing her – saying, “Mama, Mama, my dear old mama.” (Persons) (Lots of information here is from Nauvoo Times and Allen.)

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Joseph F Smith, about 1857-LDS

Mary Fielding Smith, mother of Joseph F Smith-LDS

Hyrum Smith, father of Joseph F Smith-LDS

November 5, 2015 by Peter T Young 3 Comments

Malia Puka O Kalani

The ahupua‘a of Waiakea, South Hilo, is large, about 95,000 acres. It extends from the coast to approximately the 6,000-foot elevation on the windward slope of Mauna Loa.

Waiakea was held by Kamehameha. When he died in 1819, his son Liholiho received the lands. The property was affirmed as Crown Land during the Mahele.

Kuleana properties generally refer to cultivated fields with house lots, indicating habitation and agricultural production within the same zone; at Waiakea, kuleana were generally within the coastal zone.

After contact, the coastal area continued to contain the vast majority of the population. Houses and stores were concentrated in the northern half of Hilo Bay, somewhat removed from Waiakea, because at the time the main pier for Hilo was at the mouth of the Wailuku River. (Cultural Surveys)

Keaukaha is along the central coastline of the Waiakea ahupuaʻa; it was included in lands designated to the Hawaiian Homes Commission.

The Hawaiian Homes Commission act was approved by President Harding on July 9, 1921. In the first five years, over 60 homes were established in the ‘Kuhio Settlement’ of the Hawaiian Homes lands at Keaukaha, in the vicinity of Hilo.

The 1929 Report of the Commission notes, “Kuhio Settlement, in the subdivision of Keaukaha near the town of Hilo, Island of Hawaii, has proven to be an unqualified success.”

“One-acre lots have been given to Hawaiians who work for wages in the City of Hilo or in adjacent industries.” By 1930, more than 200-house lots had been assigned. (Pukui)

Among the ‘reserved lots for public purposes’ within the Keaukaha lands was a 1-acre lot (lot #127) for a Catholic Church Site. (Report of the Hawaiian Homes Commission, 1929)

This church became Malia Puka O Kalani (St Mary, Gate of Heaven,) one of only two parishes in the Diocese of Honolulu located on Hawaiian Home Lands.

The Mission Statement of the church: “Malia Puka O Kalani is a Roman Catholic parish on Hawaiian Home Lands in Keaukaha, Hawaiʻi dedicated to building a church community filled with the Holy Spirit, guided by God’s Word and enriched by the Hawaiian culture.”

In 1934, the parish, under the care of the Sacred Hearts Fathers, built a large hall on the property. This was used as a place of worship as well as a community center. In 1940 the existing church which seats 120 people was constructed.

In 1954, the Maryknoll Fathers assigned the first resident pastor to the parish. Today, the parish is under the care of the Diocese of Honolulu as the ministry on the Hawaiian Homelands continues.

In a 2011 church pastoral plan, parishioners note, “As a parish, we are committed to maintaining our Hawaiian culture within the framework of the Roman Catholic Church.”

“We intend to continue our traditions of lay involvement in liturgy and of volunteerism within and beyond the parish. Parishioners and visitors alike are drawn to our vibrant community and to the spirit existing in the faith expression of our Hawaiian traditions.”

DHHL records note the St. Mary, Gate of Heaven (Malia Puka O Kalani) Catholic Church is operating under a license from the Commission (1999-2028.)

About 35-years ago, Malia Puka O Kalani Catholic Church started a small Advent workshop known as the Big Island Liturgy and Arts Conference. It grew.

It is recognized as “One of the remarkable accomplishments of Malia …. This conference has attracted many of today’s brightest and best known composers and artists”. (GIA Music for the Church)

It has grown to attract some of the biggest names in liturgical music and many noteworthy keynote speakers. The Marianists in Honolulu began hosting the event in 2003.

The program is now known as Marianist BILAC; all the conference events now take place on the campus of Chaminade University and Saint Louis School in Kaimuki. (This year’s theme is ‘The Spirit of Malia – 40 Years of BILAC;’ it starts November 5, 2015.) (Lots of information here is from Malia Puka O Kalani.)

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