Missionaries / Churches / Religious Buildings | Page 31

May 23, 2020 by Peter T Young 1 Comment

Love always for Hawaiʻi

“For more than 100 years, love of the land and its natural beauty has been the poetry Hawaiian composers have used to speak of love. Hawaiian songs also speak to people’s passion for their homeland and their beliefs.” (Hawaiian Music Hall of Fame, 1998)

The Hawaiian Music Hall of Fame further noted, Hawaiʻi Aloha is “widely regarded as Hawaiʻi’s second anthem”. (Hawaiian Music Museum)

“It is performed at important government and social functions to bring people together in unity, and at the closing of Hawaiʻi Legislative sessions. Today, people automatically stand when this song is played extolling the virtues of ‘beloved Hawaiʻi.’”

Hawaiʻi Aloha was written by a Protestant missionary, Lorenzo Lyons. The music is from James McGranahan “I Left It All With Jesus.” (Kam)

Some suggest Lyons wrote the song for Kamehameha IV. However, “Since Kamehameha IV died on November 30, 1863, and the American tune by McGranahan appeared in print in 1879 or 1881, the song could not have been the king’s favorite song.” (Kam)

“In 1998, The Advisory Board honored these traditional songs for their beauty and their messages, which have made them popular, with concert performers and recording artists, as well as the public.”

Hawaiʻi Aloha has three verses, but most typically sing the first verse and repeat portions of the chorus:

E Hawaiʻi e kuʻu one hānau e
Kuʻu home kulaiwi nei
ʻOli nō au i nā pono lani ou
E Hawaiʻi, aloha ē

Hui:
E hauʻoli nā ʻōpio o Hawai`i nei
ʻOli ē! ʻOli ē!
Mai nā aheahe makani e pā mai nei
Mau ke aloha, no Hawaiʻi

Reverend Lorenzo Lyons was fluent in the Hawaiian language and composed many poems and hymns; his best known and beloved work is the hymn “Hawaiʻi Aloha” sung to the tune of “I Left It All With Jesus.”

The most likely date for the composition of the words of “Hawai‘i Aloha,” falls after the publication of Gospel Hymns, No. 4 (Words Only) in 1879, when the music was first available, and before the death of Lyons on October 6, 1886. (Kam)

Here’s the English translation (first verse and chorus):

O Hawaiʻi, o sands of my birth
My native home
I rejoice in the blessings of heaven
O Hawaiʻi, aloha

Chorus:
Happy youth of Hawai`i
Rejoice! Rejoice!
Gentle breezes blow
Love always for Hawaiʻi

Here’s a link to Hawaiʻi Aloha – sung by Ledward Kaʻapana, Dennis Kamakahi & Nathan Aweau – written by a missionary:
http://www.youtube.com/watch?v=eWjpR-J0BSc

Israel Kamakawiwoʻole – Hawai’i Aloha
https://www.youtube.com/watch?v=8Q0_wr2IflQ

Collaboration between native Hawaiians and the American Protestant missionaries resulted in, among other things, the introduction of Christianity, the creation of the Hawaiian written language, widespread literacy, the promulgation of the concept of constitutional government, making Western medicine available and the evolution of a new and distinctive musical tradition.

Oli and mele were already a part of the Hawaiian tradition. “As the Hawaiian songs were unwritten, and adapted to chanting rather than metrical music, a line was measured by the breath; their hopuna, answering to our line, was as many words as could be easily cantilated at one breath.” (Bingham)

Some songs were translations of Western songs into Hawaiian; some were original verse and melody. Hawaiʻi Aloha is an example of the music left as a lasting legacy by the missionaries in the Islands.

Missionaries used songs as a part of the celebration, as well as learning process. “At this period, the same style of sermons, prayers, songs, interrogations, and exhortations, which proves effectual in promoting revivals of religion, conversion, or growth in grace among a plain people in the United States was undoubtedly adapted to be useful at the Sandwich Islands.” (Bingham)

“The king (Kamehameha III) being desirous to use his good voice in singing, we sang together at my house, not war songs, but sacred songs of praise to the God of peace.” (Bingham)

Hawaiʻi Aloha was not the only popular song written by the missionaries.

One of the unique verses (sung to an old melody) was Hoʻonani Hole ‐ Hoʻonani I Ka Makua Mau. Missionary Hiram Bingham wrote/translated it to Hawaiian and people sang it to a melody that dates back to the 1600s – today, it is known as the Hawaiian Doxology. (It is his original lyrics, not a translation of “Praise God from whom all blessings flow …”

“In 1872, (Lyons) published Buke Himeni Hawaiʻi containing over 600 hymns, two thirds his own composition. Some years later he prepared the Sabbath School Hymn and Tune Book Lei Aliʻi.””

“The Hawaiians owe entirely to his exertions their introduction to modern enlivening styles of popular sacred music.” (Hawaiian Gazette, October 19, 1886)

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May 18, 2020 by Peter T Young Leave a Comment

Hawaiian Mission Children’s Society (HMCS)

“The name ‘Cousins’ Society’ was given by Mr. Orramel Gulick, who said that as the fathers and mothers spoke constantly of each other as ‘brother’ and ‘sister,’ their children were cousins – hence ‘Cousins’ Society’ became the common name.”

“The children of missionaries on these islands have formed an association among themselves which they call the ‘Cousin’s Society.’” (Anderson)

“The society was organized on June 5, 1852, by the young people of Honolulu. These young folk had assembled informally two weeks before, on May 22, at the old adobe school house – still in Kawaiaha‘o Lane”. (Andrews, Mid-Pacific Magazine, December 1913)

It Started as a Social Society

In 1852, the initial Constitution of the organization noted in its preamble, “We the children of the American Protestant Mission to the Hawaiian Islands, desiring to strengthen the bond of union that naturally exists among us, and to cultivate the missionary spirit among ourselves … do hereby organize ourselves into a Social Missionary Society …”

That initial constitution noted that, “The design of this Society is to cherish and promote union among its members, to cultivate in them an active missionary spirit; to stir them up to good works, and more especially to assist in the support of those children of Missionaries who may go forth from these islands on Christian Missions.”

“At the time our Society was organized June 5, 1852, there were no places of entertainment, for social enjoyments or organized mission work, or any society for the missionary children, no uplifting influences at their disposal. The family rules were strict.”

“Native prayer meetings at five o’clock in the morning and long Sunday services, mostly in Hawaiian, were the only change the poor children had, and the formation of the HMCS was a beautiful and wise undertaking. It has done its work faithfully and well.” (Cooke, 1900)

“Meetings were appointed for ‘the last Saturday evening of each month,’ which time was soon changed to ‘the Saturday evening of each month nearest the full moon.’”

“These meetings were opened by prayer and singing, and closed with the missionary hymn, ‘Waft, waft ye winds His story,’ and a collection for their missionary was taken up. Otherwise the meetings were social, literary and musical.”

“The first entertainment consisted of essays … The social attractions were perhaps even greater than the literary, as the ‘veranda brigade,’ men and women now in middle life, then belonging to the younger set, can aver. Lifelong friendships were made, and at least one marriage, that of OH Gulick and Annie Clark occurred at a ‘cousins’ meeting’ in that same adobe schoolhouse …”

“At the time of the organization of this society there were perhaps not more than twenty white families outside the mission circle. As the monthly ‘cousins’ meeting’ was about the only social function in Honolulu society, other people of refinement were very glad to receive invitations to these meetings.”

“Many of them became annual members, and some secured a life membership and became, and are still, as devoted adopted cousins, as loyal as are those born into the mission.” (Andrews, Mid-Pacific Magazine)

HMCS Transitioned into an Educational Institution

“But the years went by. The original members were scattered. A new generation arose. Society’s demands were many and moonlit Saturday nights were wanted for other meetings. … The society seemed to have outgrown the purpose for which it had been organized, and there was talk of disbanding. (Andrews, Mid-Pacific Magazine, December 1913)

In the 1900 annual meeting of the HMCS, retiring President, AF (Amos Francis Cooke, known as A Frank) Cooke gave his ‘To Be Or Not To Be’ address. In it, he challenged, “Having fulfilled its original design, let us now form a new society with broader aim, and with a more extended scope for membership, and plan to become a historical centre for all missionary efforts in the wide Pacific.”

“A historical or commemorative society offering occasion for missionary intelligence and personal reminiscences of the lives of our fathers and mothers on special or appointed days, would give to us and to our children and to the Christian world, a most valuable record and much history might be preserved that would otherwise remain unknown.

In 1904, the Constitution was changed, and the purpose expanded, “The design of the Society shall be to perpetuate the memory of the missionary fathers and mothers who brought Christianity to these Islands, also to promote union among its members, to cultivate in them an active missionary spirit, stir them up to good deeds, and to assist in the support of Christian work.” (Noted in the HMCS Annual Report 1904)

“Today (amended in 2015) the Society, preserves the memory and spirit of the original mission, promoting union among its members, stirring them up to good deeds, assisting in the support of Christian work, collecting, preserving, and interpreting archival and library materials, buildings, objects, historic fencing, and the grounds …”

“… at a historic site and library relating to the history of American Protestant Missionaries to Hawai`i and their descendants and relationships with the peoples of Hawai`i, and caring for, regulating and preserving the Mission Cemetery at Kawaiaha‘o.” (HMCS Constitutional Provisions 2015)

Hawaiian Mission Houses Historic Site and Archives

A 501(c)3 non-profit educational institution, Hawaiian Mission Children’s Society was founded in 1852, incorporated in 1907, and has no religious affiliation. It acquired the 1821 Mission House in 1906, restored and opened it in 1908. (HMCS now operates as Hawaiian Mission Houses Historic Site and Archives.)

Mission Houses Museum was established in 1920, and in 1974, the museum was granted full accreditation by the American Association of Museums (AAM). The property was designated as a National Historic Landmark in 1965.

The historic site, one acre in the middle of downtown Honolulu, includes Hawai‘i’s two oldest houses, the 1821 Mission House and the 1831 Chamberlain House, a bedroom annex interpreted as the Print Shop (1841), the Mission Memorial Cemetery, and a building which houses collections and archives, a reading room, a visitors’ store and staff offices.

A coral and grass stage, Kahua Ho‘okipa, was added in 2011; addition of a reconstructed grass dwelling is in permitting process. This was the headquarters for the American protestant Sandwich Island Mission established here from 1820 through 1863.

The organization developed a professional staff in 1970 and named the public program component Mission Houses Museum. An extensive strategic planning process culminated in early 2012 with a new name, Hawaiian Mission Houses Historic Site and Archives.

The archival collections include more than 12,000 books, manuscripts, original letters, diaries, journals, illustrations, and Hawaiian church records.

Hawaiian Mission Houses owns the largest collection of Hawaiian language books in the world, and the second largest collection of letters written by the ali‘i. The size and scope of these collections make Hawaiian Mission Houses one of the foremost repositories for nineteenth century Hawaiian history.

Visit the website at www.missionhouses.org

Click HERE to View/Download more on Hawaiian Mission Houses.

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May 12, 2020 by Peter T Young Leave a Comment

Sewing Circles

Long before Western explorers and missionaries arrived in the Polynesian islands, many traditional crafts existed in Hawai‘i that set the stage for the development of its unique style of quilting.

Among other things, Hawaiians were skilled in the creation of kapa (tapa,) clothing or bedding made from the bark of the wauke (paper mulberry) plant.

It is thought that kapa technique – involving the pounding together of strips of bark to form sheets of different textures, which are then colorfully decorated by pen with various dyes – provided the foundation upon which Hawaiian quilting was eventually built.

The use of stitchery in Hawai‘i is documented as early as 1809. After contact, Western and Chinese cloth and silk became available as trade with the islands opened up. Cotton was grown on Maui and O‘ahu in the 19th century, but cotton gins for processing were quite rare.

When missionaries from New England arrived in 1820, the missionary women brought with them their quilts (mostly as keepsakes.) Missionary women helped Hawaiian women to learn to sew in the European style.

“One of the former queens had before requested that our wihenes would make her a gown like their own, was told that it was the Lord’s day, and that they would make it tomorrow.” (April 2, 1820, Thaddeus Journal)

The next day, the first Hawaiian sewing circle was held on the decks of the Thaddeus, “Kalakua brought a web of white cambric to have a dress made for herself in the fashion of our ladies, and was very particular in her wish to have it finished while sailing along the western side of the island, before reaching the king.”

“Monday morning April 3d (1820,) the first sewing circle was formed that the sun ever looked down upon in the Hawaiian realm. Kalakua was directress. She requested all the seven white ladies to take seats with them on mats, on the deck of the Thaddeus.”

“Mrs Holman and Mrs Ruggles were executive officers to ply the scissors and prepare the work … The four native women of distinction were furnished with calico patchwork to sew – a new employment for them.”

“The dress was made in the fashion of 1819. The length of the skirt accorded with Brigham Young’s rule to his Mormon damsels, – have it come down to the tops of the shoes. But in the queen’s case, where the shoes were wanting, the bare feet cropped out very prominently.” (Lucy Thurston, part of the Pioneer Company)

“These were made in the style then prevailing, a very deep yoke, with a short bodice, belted at the waist, and a full skirt. The chiefess was a huge woman, and a belt was found to be impracticable, so the ladles instead gathered the loose skirt on to the yoke.”

“The native women were so delighted with the now garb, so much more convenient than their own, that they at once gave It the name holoku, expressive of the fact that in it they had perfect freedom of motion.”

“The holoku is exactly like the ‘Mother Hubbard gown’ that had such a painful popularity in our country some years ago. It is, to-day, the regulation costume of the Hawaiian women.”

“They wear it at church and on shopping expeditions, in the park and on state occasions, and, this delightful climate permitting such scantiness of attire, it is not an uncommon thing to meet upon Fort street an old woman of the poorer class whose holoku is her sole garment.” (San Francisco Call, March 19, 1893)

“All the women wore the native dress, the sack or holoku, many of which were black, blue, green, or bright rose color, some were bright yellow, a few were pure white, and others were a mixture of orange and scarlet.” Isabella Bird 1894

“At first the holoku, which is only a full, yoke nightgown, is not attractive, but I admire it heartily now, and the sagacity of those who devised it.”

“It conceals awkwardness, and befits grace of movement; it is fit for the climate, is equally adapted for walking and riding, and has that general appropriateness which is desirable in costume.” (Isabella Bird, 1894)

Quilting in Hawai‘i back in 1820s was done in the patchwork style. The Hawaiian women tediously cut the material into the patchwork squares and sewed them back together as they were taught by the missionaries.

It is theorized that Hawaiian women gradually began incorporating elements of tapa design into patchwork quilts, and soon discarded the patchwork approach altogether in favor of the appliqué quilt.

A traditional Hawaiian quilt is a bed sized quilt that is completely an appliquéd design. The design is cut out of one square piece of fabric with a repeat of 8.

The appliqué fabric is folded in half, or three times and all 8 layers are cut out at the same time, then opened out, like a “snowflake”. Usually the designs are symbolic of the flowers, trees or places in Hawai‘i.

The designing of a quilt was a very personal thing. Women occasionally shared their designs with a special friend or relative, but copying a quilt without permission was very much frowned upon.

Many believed that the spirit of the person creating and stitching the quilt became an integral part of the finished work, giving it an added dimension – a sense of life.

Each quilt was given a name, often reflecting the inspiration behind the design. These intriguing quilts have survived as they were only used for special occasions and then passed on from generation to generation.

Four methods of constructing and designing a quilt, when combined, make the Hawaiian quilting process unique:

use of whole pieces of fabric for the appliqué and background;
the “snowflake” method of cutting the design all at one time;
the use of usually only two colors of fabric; and
the echo, or outline style of quilting which follows the contour of the applied design throughout the entire quilt

The image shows my mother with quilts she made for her grandchildren; they are made in the patchwork tradition her great-great grandmother (Sybil Bingham) and the other missionary wives used in 1820 when teaching sewing aboard the Thaddeus and later. (I also added to the album our recent addition, a quilt bed cover at our Colorado house.)

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May 5, 2020 by Peter T Young Leave a Comment

Haʻalilio

Timothy (Timoteo) Haʻalilio was born in 1808, at Koʻolau, Oʻahu. His parents were of respectable rank, and much esteemed.

His father died while he was quite young, and his widowed mother subsequently married the Governor of Molokai (after his death, she retained the authority of the island, and acted as Governess for the period of some fifteen years.)

At the age of eight years, Haʻalilio moved to Hilo where he was adopted into the family and became one of the playmates of the young prince Kauikeaouli (later, King Kamehameha III.) He travelled around the Islands with the prince and remained one of the most intimate companions and associates of the King.

At the age of about thirteen, he learned to read, and was a pleasant pupil and made great proficiency. There were then no regularly established schools, and, consistent with the wish of Kamehameha III, he was a private pupil of Hiram and Sybil Bingham.

In April or May, 1821, the King and the chiefs gathered in Honolulu and selected teachers to assist Mr. Bingham. James Kahuhu, John ʻĪʻi, Haʻalilio, Prince Kauikeaouli were among those who learned English. (Kamakau)

In addition to English, Haʻalilio learned to read Hawaiian and was taught arithmetic and penmanship, and was soon employed by the King to do his writing – not as an official secretary, but as a clerk.

On June 7, 1826, Haʻalilio married Hannah Hooper (Hana Hopua;) wedding entertainment was served at the house of Kīnaʻu, at which several of the members of the mission were present. (Chamberlain)

In 1831, the Lahainaluna School was founded, and Haʻalilio continued his education there.

During the brief conflict with Captain Cyrille-Pierre-Theodore Laplace and his fifty-two-gun frigate L’Artemise to Hawaiʻi in July, 1839 – where Laplace issued a ‘Manifesto’ “to put an end either by force or by persuasion to the ill-treatment of which the French are the victims at the Sandwich Islands” – Haʻalilio was taken hostage by the French. He was later exchanged for John ʻĪʻi who went on board the L’Artemise.

“The Kings and Chiefs could not fail to see the real value of such a man (Haʻalilio,) and they therefore promoted him to offices to which his birth would not, according to the old system, have entitled him.”

“He was properly the Lieutenant Governor of the Island of Oahu, and regularly acted as Governor during the absence of the incumbent. He was also elected a member of the council of Nobles.” (Polynesian, March 29, 1845)

When the Hawaiian government needed to raise funds, as early as 1842, certain government lands were set aside to produce revenue for government needs.

To support this, a Treasury Board was formed, Haʻalilio severed on the Board with Dr. Gerrit Judd and John ʻĪʻi; they accepted taxes paid into the treasury. (Van Dyke)

King Kamehameha III recognized the need for his kingdom to be recognized internationally and he decided to send abroad a first-class delegation composed of Haʻalilio and William Richards.

Although neither individual was a professionally trained or experienced diplomat, both were men of the highest intelligence and trustworthiness who had the unequivocal backing and confidence of the King.

The importance placed on this diplomatic mission by Kamehameha III was apparent in his choice of Haʻalilio, whose integrity and lofty reputation among native Hawaiians gave enormous respectability and political clout to the monarchy’s latest international endeavor. (Crapol)

Haʻalilio was a man of intelligence, of good judgment, of pleasing manners, and respectable business habits. Few men are more attentive to neatness and order, at home, on shipboard, or in foreign climes, than he; and few public officers possess integrity more trustworthy. (Bingham)

The other half of Kamehameha’s frontline team was William Richards, the American missionary who was the primary architect of the Hawaiian monarchy’s campaign for legitimacy and international acceptance. Prior to this mission, in recognition of talents and service to the Crown, Richards was chosen in 1838 to be the principal counselor to the King and his chiefs. (Crapol)

Haʻalilio had acquired a very full knowledge of the political relations of the country. He was a strenuous advocate for a constitutional and representative government. He was well acquainted with the practical influence of the former system of government, and considered a change necessary to the welfare of the nation. (Richards)

“In the month of April 1842, (Haʻalilio) was appointed a joint Commissioner with Mr. Richards to the Courts of the USA, England and France. (He and Richards sailed from Lāhainā, July 18, 1842, and arrived in Washington on the fifth of December.) …”

“After spending a month at Washington, and having accomplished the main objects of embassy there (and subsequent US recognition of the independence of the Hawaiian Kingdom,) he proceeded to the north.” (Polynesian, March 29, 1845)

While on the continent, a newspaper noted a note Haʻalilio passed to a friend: “We are happy that our Christian friends have so much reason to congratulate us on our success in the prosecution of our official business at Washington.”

“May the cause of righteousness and of liberty, and the cause of Christ every where be prospered. (Signed) T. Haalilio, William Richards.” Boston Harbor, Feb. 2. (The Middlebury People’s Press, Vermont, February 15, 1843)

On February 18, 1843, Haʻalilio arrived in London and within six weeks “after accomplishing the object of his embassy to England, he proceeded to France, where he was received in the same manner as in England, and …”

“… succeeded in obtaining from the French Government, not only a recognition of independence, but also a mutual guarantee from England and France that that independence should be respected. (Similar responses were made from Belgium.)” (Polynesian, March 29, 1845)

While in London, Haʻalilio commissioned the College of Arms in London to prepare the Hawaiʻi Coat of Arms (following his design;) a May 31, 1845 story in the Polynesian newspaper reported that the National Coat of Arms was adopted by the Legislative Assembly.

Haʻalilio was a man of intelligence and judgment, of agreeable manners, and respectable business habits. While employed on his embassy, he read his Hawaiian Bible through twice.

The proofs of his piety appeared in his love for the Scriptures, for secret and social prayer, for the Sabbath, and for the worship of the sanctuary. He was gratified by what he saw of the regard for the Lord’s day in the United States and England, and was shocked in view of its desecration in France and Belgium. (Anderson)

After fifteen months in Europe, he returned to the USA and prepared to return to the Islands.

“On his arrival in the western part of Massachusetts, was attacked by a severe cold, brought on by inclemencies of the weather, followed by a change in the thermometer of about sixty degrees in twenty-four hours. Here was probably laid the foundation of that disease by which his short but eventful life has been so afflictingly closed.” (Polynesian, March 29, 1845)

“On Sabbath evening, just before his death, he said; ‘This is the happiest day of my life. My work is done. I am ready to go.’ Then he prayed; ‘O, my Father, thou hast not granted my desire to see once more the land of my birth, and my friends that dwell there; but I entreat Thee refuse not my petition to see thy kingdom, and my friends who are dwelling with Thee.’” (Anderson)

Timothy Haʻalilio died at sea December 3, 1844 from tuberculosis. He was 36 years old.

“Great hopes had been entertained both among Hawaiians and foreigners, of the good results that would ensue to the kingdom from the addition of its councils of one of so intelligent a mind, stores as it was with the fruits of observant travel, and the advantages derived from long and familiar intercourse in the best circles of Europe and the United States. … (Upon news of his death) every attention affection or sympathy could suggest was afforded the deceased.” (Polynesian, March 29, 1845)

“Let us not forget that Haalilio was permitted to live to accomplish the great objects of his mission, that he had represented his country with honor, and with a dignity which had inspired respect for him abroad both as an individual and as the Representative of (Kamehameha III.) …”

“In his death the nation has ample cause for mourning, and has met with a heavy loss, which time cannot repair.” (The Polynesian, April 12, 1845) (Lots of information from Polynesian, Richards, Chamberlain, Crapol and Kamakau.)

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May 4, 2020 by Peter T Young Leave a Comment

The Hawaiian Islands Mission Ended in 1863

“During the forty-two years from Cook’s discovery to the arrival of the first missionaries, and long afterwards, there came this way thousands of whites beach-combers, Botany Bay convicts, fur-traders, whalers, and others, including black-birders in the South Seas, who, with noteworthy exceptions …”

“… lived up to the then-prevailing motto that ‘there was no God this side of Cape Horn,’ or, when they rounded the Cape, ‘hung their consciences on the Horn,’ as it was said, and who, bent solely on their own profit and pleasure, brought muskets, alcohol, and infectious and contagious diseases, promoted licentiousness and exploited the natives, without a thought for their rights or welfare.” (Frear, 1935)

On October 23, 1819, the Pioneer Company of American Protestant missionaries from the northeast US set sail on the Thaddeus for the Sandwich Islands (now known as Hawai‘i.) There were seven American couples sent by the ABCFM to convert the Hawaiians to Christianity in this first company.

By the time the Pioneer Company arrived, Kamehameha I had died and the centuries-old kapu system had been abolished; through the actions of King Kamehameha II (Liholiho,) with encouragement by former Queens Kaʻahumanu and Keōpūolani (Liholiho’s mother,) the Hawaiian people had already dismantled their heiau and had rejected their religious beliefs.

“(F)or forty years Hawaiians wanted everything on every ship that came. And they could get it; it was pretty easy to get. Two pigs and … a place to live, you could trade for almost anything.” (Puakea Nogelmeier)

Collaboration between native Hawaiians and the American Protestant missionaries resulted in, among other things, the introduction of Christianity; the creation of the Hawaiian written language and widespread literacy; the promulgation of the concept of constitutional government; making Western medicine available; and the evolution of a new and distinctive musical tradition (with harmony and choral singing.)

Dr Rufus Anderson, Foreign Secretary of the American Board of Commissioners for Foreign Missions traveled from Boston to Hawai‘i to attend the annual meeting of the Hawaiian Evangelical Association (the name attributed to the Hawaiian Mission). The General Meeting was held from June 3, 1863 to July 1, 1863.

Subsequent meeting minutes and other references noted that, they were looking at “devising such plans of future action, as should bring the native churches, as speedily as possible, in what is believed to be the natural order in such cases, (1) to a condition of self-government, and (2) by means of the greater activity and earnestness which would be developed by this self-government, to a condition of complete self-support …”

“… and, also, for the purpose of determining, by such free conference with the missionaries, what may best be their future relations to the Board and its work”. (Action of the Prudential Committee; Proceedings of the Hawaiian Evangelical Association)

“The state of things at the Islands is peculiar. They have been Christianized. The missionaries have become citizens. In a technical sense they no longer are missionaries, but pastors, and as such on an official parity with the native pastors.” (Anderson)

“The Protestant Christian community, as in older Christian countries, has been organized for action. And the American Board, at its annual meeting next following, which was at Rochester, NY, performed the crowning act, by transferring to this new Hawaiian Board its own responsibilities for directing the work on the Hawaiian Islands.”

“In short, we see a Protestant Christian nation in the year 1863 … self-governing in all its departments, and nearly self-supporting. And the Hawaiian nation is on the whole well governed. The laws are good, and appear to be rigidly enforced. The king at the time of this meeting was in declining health, and died not long after.”

“Better educated by far than any of his predecessors, more intelligent, more capable of ruling well, he was subject to strong feeling, and was said to be less an object of veneration and love to his people than was his immediate predecessor.” (Anderson)

The Prudential Committee of the ABCFM “Resolved, That … the Protestant Christian community of the Islands has attained to the position of complete self-support, as to its religious institutions, there is yet ample occasion for gratitude to God for his signal blessing upon this mission”.

It further “Resolved, That the proposition made by the Protestant Christian community at the Sandwich Islands, who have organized a working Board, called ‘The Board of the Hawaiian Evangelical Association,’ to relieve the American Board of Commissioners for Foreign Missions, and the American churches, from the responsibility of future oversight and direction in the work …”

“…And this Committee joyfully commits to the Board of the Hawaiian Evangelical Association the future care and direction of this evangelizing work in those Islands; and hereby concedes to that Board the right of applying for grants-in-aid, as specified in said proposition.” (Action of the ABCFM Prudential Committee)

Anderson 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”

Later (October 1863), the ABCFM “Resolved, That, in taking this additional step toward the conclusion of our work in the Sandwich Islands, we record anew our grateful and adoring sense of the marvelous success, which our missionaries there have been enabled to achieve by the blessing of God, to whom be all the glory.” (Action of the Board; Proceedings of the Hawaiian Evangelical Association)

“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)

Click HERE for more information on the end of the mission.

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