Title | Friend, 1945-03 |
Subject | Christians-Hawaii--Newspapers; Missions--Hawaii--Newspapers; Sailors-Hawaii--Newspapers; Temperance--Newspapers |
Description | Published by the Rev. Samuel Chenery Damon from 1845 to 1885, The Friend focused on temperance and Christian mission to seamen. It began as a monthly newspaper that included news from both American and English newspapers, and gradually expanded to adding announcements of upcoming events, reprints of sermons, poetry, local news, editorials, ship arrivals and departures and a listing of marriages and deaths. From 1885 through 1887, it was co-edited by the Revs. Cruzan and Oggel. The editorship then passed to Rev. Sereno Bishop, who held the post until the publication of the paper fell under the auspices of the Board of the Hawaiian Evangelical Association in April of 1902 where it remained until June 1954. Since then, it has continued in a different format under the Hawaii Conference-United Church of Christ up to the present day, making it the oldest existing newspaper in the Pacific. Note that there are some irregularities in the numbering of individual issues, so that two issues may have the same volume and number, but different dates will distinguish them. |
OCR Text | Show The Friend Hawaiian Edition March, 1945 THE FRIEND . f w-ill.. V OL. CXV HON OLULU, HAWAIi, MARCH, 1945 No. 3 The Assurance of Life The Hawaiian Board is the Executive Board of Hawaiian Evangelical Association. The constitution of the Evangelical Association in Article VII establishes this relationship in the following words: ..This Association shall appoint an Executive Board, to be denominated the Board of the Hawaiian Evangelical Association." In thac same article the duties of the Hawaiian Board are defined as "to take charge of the Home M;issions on these Hawaiian Islands, including Christian · education, pub!ication and evangelization." Vol. CXV Honolulu, Hawaii, March, 1945 CONTENTS No. 3 Page The Assurance of Life ----·------------------------------------------------····-----·-··------------ · 1 Soldier's Poem _____________________________________________________________________ ___ _.______ ___________ 3 Fellowship of Those Who Care ··--··--------··----··--···-------·---------·····-·--·-··---------4 Christian Educat ion _____________________ . ___________ .... _______ ........... _______ ... _______________ . _ 5 Di nd igul, India _________________________________________ .... ________________________________ ---------~--- 8 Committee for War Victims and Services --------------------------------------·------·--·· 10 Woman's Board _________ .. ______ .... ________________________ . ______________________________ ·--~-__ _____ 11 Bible Study _____________________ _, .------------------------------------------------------------- . _________ A Vision of God for American Christians -------------------------------------------------United Christian Youth Movement ---------------------------------------------------------Report of General Council Meeting -----------··-----·--·-----------------------------------· Strength in u ·n ion _________________________________________________________ -··-···______ _____________ ___ THE FRIEND Bailor, /. Leslie Dunslan, Ph.D. Alsori4te Btlitor, Plormce H. Macintyre 17 21 23 25 26 Translator, Rev. Simeon Nawa11 Business Office, Theodore Ing Published each month by the Board of the Hawaiian Evangelical Association, 550 S. King St., Honolulu. Entered October 27, 1902, at the post office, Honolulu, Hawaii, as second class matter, under Act of Conaress of March 3. 1879. Subscription price, THE FRIEND, 25c per year. * The ancients celebrated their spring festival at about the same time of the year as we celebrate Easter. To them the occasion was joyous because the world of nature showed signs of awakening after the deadness of the winter months, and they were dependent for their existence upon nature. In our day we cannot even begin to catch the significance of that feast time, for we cannot know the awful feeling of doom that settled upon the people when the harshness of winter came upon them. Those who have lived in the northern zones know something about it. They have watched the leaves fall. and the ground freeze, and have shivered as the cold icy blasts of the wind swept around the house ; they have known the loneliness and desolation of being cut off from their fellows by snowy drifts that made roads impassable. By the same token they have known the thrill and lift of the coming spring time ; they have sloshed happily through the melting snow; and they have shouted at the sight of the first green shoot as it stuck its courageous tip into the warm sunlight. Yet even all that knowledge which some possess through experience, has been tempered by their certainty that it would all happen. If one can in imagination go through the months of winter wondering whether it would ever end, then he can begin to appreciate what the ancients were celebrating at their festival. New life had come back to the world, and with that life the assurance that they themselves would live also. And that has been woven into Easter. The new clothes people wear are symbolic of the new life that has begun. The Easter eggs and the tiny rabbits and the green leaves have the same significance. Even the beautiful lilies, although they have a deeper connotation, bear in their whiteness and their perfection the signs of newness. Side by side with these symbols are man's thoughts, thoughts of immortality or the chance for a new beginning to life. Such thoughts have with them, mingled in so closely with the symbols, ideas that come from that earlier nature festival. Truly, if we are Christian people, we need to ponder this highest of all days in our year with care and seriousness. For we must understand it and grasp it. It must be more than a sign to us, more than an event which shows us something. In it there is that which enters into our lives, touches the very depths of our real selves, and makes us the kind of people we ought to be. The early Christian preachers, at least those whose sermons are included in the New Testament, did not bother to refer to nature's spring time as they spoke. They talked of Jesus Christ who died and rose again that men might live. Yes ! St. Paul used the analogy of a grain of wheat when he tried to show doubters the reality of the resurrection story. But read his words carefully, for he was concerned to show what it means to enter God's kingdom. He seems to have had no pagan spring time festival in his mind, with which he was making a connection. Paul and the other missionaries preached the Risen Christ. That was the message which planted the Christian Church around the borders of the Mediterranean Sea. In some way we have to recapture for ourselves the full meaning of Easter. Perhaps it would be more correct to say that we ought to seek such a full meaning, striving after it, allowing God to show it to us, yet knowing full well that we shall never grasp the fullness there is in it. However, we may be richer if we seek. Our starting point can be with our knowledge that whatever significance Easter has, it has that significance for our spiritual lives. We can lay aside thoughts of our natural condition and the processes which go on in that. "God is a spirit" and all through .the age long story of mankind God has been reaching out to man's spirit. Easter, then, must belong in that story. Take the next step and ask what else happened in that tale. God was all the while seeking man, teaching him and leading him, trying to restore the relationship between Himself and man. But man again and again refused to heed God's efforts, and in his refusal set up a contrary power 2 which took control over humanity and the world. God's power, exhibited in creation and in the history of mankind, was challenged. Then came Jesus, revealing God to man in a way that had never happened before. Jesus called man back to God personally and directly. That for man was new life, a new surge of God's power placed in the world where man could get it. It was the same power that created, the same power that had done the leading and guiding. Only this time it was on earth, living among men. Now follow Jesus to the cross, as on Maundy Thursday and Good Friday you will follow Him. Pass by the question as to why Jesus ever went up to Jerusalem when He knew that to do so would mean His death. You can answer that question as Easter becomes clearer. Then note what happens at the cross. The power which Jesus was, the power that made and sustained the world, was snuffed out, overwhelmed by the forces of evil which men had engendered. Those who were responsible for Jesus' death thought they were doing right, but that only shows how insidious evil is and how it blinds human eyes. So Jesus died, the end of God's power on earth. Suppose that had been the end ; suppose there had been nothing more. Then what of man's spiritual condition. It is difficult indeed to follow the line of such speculation, for it is completely foreign to us. If the Cross had been the end, then Jesus' claims to be God's son would have been false and we should have been left back with the law and the prophets. And we would still be waiting for God's power to take hold in our midst, for we would know better than they knew that nothing less would save us. Instead we have the Resurrection; we have God's power, supreme and dynamic, living right here in our midst. We need but lay hold on that power for it is here. Because of that man's spirit is not left to yearn; it is made whole. (Continued on Page 31) The Friend Soldier's Poem Rev. Garland Waggoner of Storrs, Connecticut sends this letter which he received from one of his boys now stationed in the South Pacific. "I have a copy of a poem written by a soldier just before he went into battle here in the South Pacific. I thought maybe you would like to have it. It really set me thinking. It's funny, when you are far away from home and the ones you love that you turn to God. Sometimes when I come to the end of the road and don't know which way to turn, I just sit and talk it out with God. You'd be surprised how much it helped. I didn't quite understand religion before, but I believe I do now. Here's the poem. It's called: LOOK GOD Look God, I have never spoken to you, But now I want to say "How-do-you-do." You see, God, they told me you didn't exist And like a fool I believed all this. Last night from a shell-hole, I saw your sky; I figured right then they had told me a lie. Had I taken time to see things you made I'd have known they weren't calling a spade a spade. I wonder, God, if you'll shake my hand. Somehow I had to come to this hellish place Before I had time to see your face. Well I guess there isn't much more to say, I'm sure the zero hour will soon be here, But I'm not afraid since I know you're near. The signal!! Well God I'll have to goI like you a lot-this I want you to know. Look now: This will be a horrible fight. Who knows, I may come to your house tonight. Though I wasn't friendly to you before I wonder God if you'd wait at the door? Look, I'm crying ! Me ! Shedding tears ! Well, I have to go now God, I'll not say "Good-bye." Strange since I met you I'm not afraid to die. The Chaplain read this last week at our evening service. He said it was found on the boy after he was killed. It does make March, 1945 you think a little, doesn't it?" From Christus Victor Newsletter, November, 1944. 3 CHRISTIAN EDUCATION * The Fellowship of Those Who Care "Both Into Prison and to Death" This word has recently come to me from India: "We are facing obstacles today; a political impasse is one of them. The Government, Congress, and the Moslem League all need our prayers. Pray that the leaders of all parties may remove the hindrances to cooperation and give of themselves unselfishly to solve them. It is only by united endeavor that India's problems can be solved, whether they are political or economic. This requires a change of heart in all ; a change of heart can come only by prayer . . . . Pray that our people will have their eyes opened, and see in Christ the only Saviour for all India's ills. Then pray for the Church of India. We thank God for its growth but mourn the divisions that separate us .... Pray that we may become united and endued with power from on high for the tasks that lie before us. Brethren, pray for that." I recall an incisive paragraph in one of the late Dr. Cornelius H. Patton's addresses : "I give you the most clinching word of all, the straightest utterance in all the Bible. . . . 'I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men, ... for this is good and acceptable in the sight of God our Saviour; who will have all men to be saved and to come to the knowledge of the Truth.' All kinds of prayer for all kinds of men .... Thereby the community idea takes on the largest pos~ible sig?ificance; thereby_ it saves itself from the taint or suspicion of the self-regardmg motive. The Community of Christ exists for the sake of the community of the world. Only as the church has the world on its heart and prays unceasingly that the world may come to the knowledge of the truth can the church receive the power of God." We are asked to pray for the following members of the Near East Mission : Harley, Ingle, E. W. Riggses, Mrs. H. H. Riggs, Comptons, Carletons, Wards, Block, Silliman, Fenenga, Norton, Maynards, Woodruff, Douglass, Stoltzfuses. Also for a number of their national colleagues in Greece, Bulgaria, and Syria. Also for the Christian churches and institutions which mean so much to the peoples of the Near East. We should pray also for the Turkish people and their Government which faces such difficult alterriatives.-FRED FIELD GooDSELL 4 The Friend This is a story of Peter. In its essentials it is. taken from the Bible. It is printed here as an illustration of the way in which Bible stories can be told. The night was very cold. Peter shivered. The damp ground had chilled his body when he dozed off there in Gethsemane. He had not meant to fall asleep. No indeed. Jesus had especially asked him and James and John to watch with him while he prayed, but their eyes had been heavy. Once Jesus had awakened them. They had been ashamed at their weakness-yet they had promptly gone back to sleep. Only the flashing of lights and clatter of staves, and the sound of Judas' voice, had awakened them the second time. Then it was too late. Jesus had been taken. Peter shivered again. He walked faster. Where were they taking Jesus ? Why had he and the other disciples run away when the crowd had seized the Master? Why hadn't they stayed by to see what would happen? . Peter tossed his head angrily. Well, he would follow now, at any rate. There was the crowd, far ahead. It was turning in at the palace of the high priest of the Jews-the home of Caiaphas. The Sanhedrin, the council, would be there. Many scribes, too. Jesus was being taken before the high court of Jerusalem ! March, 1945 Again Peter shivered. They would certainly destroy Jesus if they could. How could he save himself against such an array of power? And how could he, P~ter, possibly do anything to help the Master? None of the band of disciples had ever expected this to happen. This couldn't be what Jesus expected, either. The Kingdom . . . The Kingdom of God . . . how was it among them now? NOW-with Jesus a captive before the high priest? Peter drew his cloak more closely about him. Here was the palace. There, at the far end of the hall, stood Jesus. The men with swords and staves still held him firmly. The high priests and rulers were all present. Peter stopped in the doorway. Should he go in ? Would it be safe to approach Jesus? No, probably not. He might also be arrested. Perhaps he should go on, and come back later, when the Sanhedrin would have finished questioning the prisoner. Then it might be possible to speak a word to the Master. Yes, that would be the wiser plan. As he turned away Peter glanced at the other end of the hall. A fire had been kindled ! Servants 5 and officers were warming themselves. How good the blaze would feel to one whose body was numb and chilled. . . "You are a disciple of that man whom the High Priest is questioning, aren't you?" "What did you say?" Peter's voice shook. The maid who guarded the door looked closely at the shivering fisherman. "I said, aren't you one of the prisoner's disciples?" The reply was a bit haughty: "My good woman, I don't even know the man." Peter went to the fire and warmed himself. From the other end of the hall came the murmur of voices rising and falling-one a harsh and mocking tone, the other gentle, serene and sure. Back and forth went question and answer, with now and then a murmur from the bystanders. Drowsiness crept over Peter. The fire was driving away his chill. Suddenly the noise of argument close at hand aroused him. A fist prodded his arm : "You are one of the followers of the man on trial, are you not ?" Fear took hold of Peter. "For the second time, can't you understand? I am not. I don't even know that man over there." The bystanders pursed their lips and shrugged their shoulders. This man's rough clothes and weather-seamed face certainly looked like those of the N azarene' shot-tempered disciple. Ah well . . . it really didn't matter . . . An hour passed. Caiaphas had nearly finished his questioning. The coals of the fire were dying. Peter hunched closer to the fading warmth. Again the sound of argument aroused him. "Now see here, my friend, I am right. This fellow by the fire here was in the garden with the prisoner. He most certainly is a follower of the Galilean. You can tell by •his accent. It's Galilean through and through." ·Anger and fear flooded Peter's face. 6 This was too much ! Had they not twice accused him, and now a third time ! Would they arrest him too ? Cursing under his breath he shouted "I don't even know what you people are talking about. I've never even met the fellow who's being tried before Caiaphas !" In the distance a cock crowed. Jesus turned from Caiaphas and looked at Peter. * * * It was morning. Jesus had long since been led away to Pilate. A raging mob milled around the governor's palace. The cry of "Crucify, Crucify" was filling the air. And still Peter wept. Rasping sobs twisted his body. It seemed as though his heart were being wrenched out of his flesh. How could he have done it, how could he ? He had been so sure, so sure. Let the whole world turn against the Master ; he, Peter, would never desert Him. Never. Right there, a little before Gethsemane, he had said it. As they walked along Jesus had told them that soon it would be so dangerous to follow Him that their loyalty would fail, and they would desert Him. Peter could still see himself. He had stopped short. "Desert you, Master? Desert you ?" His fist had crashed against his thigh. "Though every man on the face of the earth should leave you, I will never, never fail !" His voice had re-echoed through the still night. What had the Master replied? Even as he spoke he had seemed to look clean through Peter, and Peter had clutched his mantle closer to himself. . . "Peter, before the cock crows to announce tomorrow's dawn, you will three times deny knowing me." What? Deny the Master three times? Peter's temper had risen. Didn't the Master yet know what His Peter was like? With a grandiose sweep of the arm he had fairly shouted his reply: "I am ready to go with you into prison and to death. Let me die with you. Even then I will never deny you." The Friend How brave he had sounded-how magnificent-how loyal-twelve hours ago. and now, now. . . His mantle tore as he writhed on the ground. He, he had helped to send his Master to His death. He, on whom the Son of God had said that he would found his church. He, Peter, the rock, had cowered before a handful of servants : "I don't even know that man!" 0 God, did anything matter now? He had denied the Master. When the Master had looked at him after the cock crowed, well, there just hadn't been anything left inside Peter after that. Peter knew himself now. The Master had known him all along. And still the Master had loved him. But how little he had understood. How little. The Kingdom could not come now ; Jesus was condemned. The Cross lay ahead. There was no hope. Who could carry on for the Master? He, Peter, loudest of all in his boasts, had failed. He had denied his very God. What use could God have for him now? What was he but emptiness inside now ? 0 God, 0 God, was there nothing he could do ? Nothing? Peter buried his head between his knees and writhed in torment. Was there nothing? 0 Master, Master. * * * The throng around the Temple was growing larger and larger. Solomon's porch was filled with people, jostling and shoving, standing on tiptoe. Others were hurrying up the steps. A newcomer nudged his neighbor. "What's happened?" "A miracle, a miracle. That lame fellow who begs at the Gate Beautiful every day can walk." "Walk ! Why, that man has been cri pp led for 40 years, ever since he was born. It's impossible." "You may think so-but there he is up on the porch. He's positively leaping in the air for joy. He's even shouting praises to God-and I never before heard of his being so religious." March, 1945 From the distant corner of the porch a stronger voice rose above the healed man's cries. A sturdy figure in rough clothes appeared above the shoulders of the throng about him. "You men of Israel, what's the trouble? You look dumbfounded. Why are you so amazed ? Don't look at John and me like that. One would think some holy power of ours had made this lame man walk. Don't you understand? God, the God of Abraham and Isaac and Jacob-the God of our Fathers-did this !" A murmur arose from the crowd. "Oh yes, God has done this. He has glorified His Son Jesus Christ. You remember Jesus, don't you? How could you forget ?" Peter's outstretched arm moved accusingly across the crowd. "Pilate was ready to free him when you, you the chosen of the Lord, raised such a hue and cry that the governor let loose a murderer instead. And you become murderers of the Prince of Life. But the holiness of God is stronger than death. God has raised His Son from the dead. He lives. John and I witness to his power. It is in His name that this man has been healed. Faith in the living Lord Jesus Christ, faith which comes from him alone, has given this man soundness of limb. 0 my brothers, will you. . ." The bystander nudged his neighbor again. "Who is that fellow who preaches so powerfully? I've seen him somewhere before." "He? Why that's Peter, one of the disciples of Jesus. He and John simply told the lame man to walk and the man walked." "You don't mean it ! That's hard to believe. Why I saw that Peter in the palace of Caiaphas on the night Jesus was arrested. That's when it was. A pretty poor specimen Peter was, too. Sat by the fire like a whipped child. Every time someone accused him of being one of Jesus' disciples he got purple in the face and practically hit the person. Shouted that he'd never (Continued on Page 29) 7· Dindigul, India Dindigul District is an area about the size of Oahu, located about seven hundred miles closer to the equator than Hilo is, which gives you some idea of the heat. It is eighty miles from the sea, with mountains eight thousand feet high on the west. The climate is very dry; grass is usually green from October to December, then it is brown and later there is none. CE NT-A- MlAL Dindigul means "pillow of rock" and is the name of the hill of almost solid rock which rises 280 feet above the plain around it. One thing Dindigul has plenty of . . . people. Five hundred thousand people live in the district; most of them are farmers who live in 1,700 small crowded villages. They go out to their farms to work, much as we go out to our sugar fields. When it rains, they raise peanuts, cotton, rice, sugar-cane, bananas and gourds; when it doesn't rain, they mortgage everything, and sell the family jewels. The four main industries of Dindigul are cigar making, leather tanning, cotton ginning, and lock and safe making. One Cent Our first missionaries arrived in Dindigul in 1835, and started by opening a / boys' boarding school in 1837, and a girls' boarding school in 1838. A small church was built in 1841. The first hospital was opened in 1865 by Dr. Edward Chester. Today we have a large church, built in 1860, a bungalow for the home of our missionaries, a boys' dormitory, a girls' dormitory, and school buildings on the compound or campus. Rev. and Mrs. Azel Martin are the white missionaries in our work there. Associated with them are native evangelists, teachers and Bible women. The pupils of the Boarding School come of Christian, Hindu, Moslem, Outcaste and Robber Caste homes. The British Government often pays for Robber Caste children as a part of its uplift program for these people. Pupils enter from the third grade of the mission and government day schools and are carried through the eighth grade. Some, go on to Madura for higher education. There is a Normal School and a baby clinic connected with our work in Dindigul. This city has made elementary education free and compulsory, an unusual condition for India, but even so, only 65% of the children go to school. Education for girls is increasing and they are allowed to stay in school longer than formerly because the legal age for marriage has been raised to 14. ])\NDIGUL • Each year in Hawaii, we help the school at Dindigul with our money and our prayers; we asked the American Board to assign us this special piece of work. Our money from Cent-a-Meal boxes will go to Dindigul. Let us all study and pray and give, as God hath prospered us, working and praying that His Kingdom may come on earth as it is in heaven. 8 The Friend March, 1945 9 Committee for War Victims and Services Woman's Board of Missions For the Pacific Islands * The Committee for War Victims and Services, which was created by the General Council in 1940 to serve the Congregational Christian Churches as a war emergency channel for giving, received between October 1, 1940 and December 1, 1944 total contributions of $1,037,018.70. Between December 1, 1943 and December 1, 1944 gifts to the Committee amounted to $385,375.37 as compared to $325,747.70 for the preceding year. The contributions for the past year have come from approximately 2700 churches, showing an increase of approximately 500 churches. The preponderant part of the contributions to the Committee, however, result from the regular monthly contributions of only about 550 churches which are members of the Sacrificial Savings Plan. Of the contributions received by the Committee, 25 % are designated for special causes. Analysis of these designated funds shows that these givers are interested predominently in relief work in China, Greece and England. The undesignated gifts received from the churches during th; past year have been distributed by the Executive Committee through three channels. First, our own denominational agencies have received a total of $158,119.04. This total covers payments to the War Emergency Work Department of the Board of Home Missions of $79,822.16; to the War Emergency Committee of the American Board $20,354.06; to the Council for Social Action for work with Japanese evacuees $15,415.08 and for the Service Committee $27,445.74. For the General Council and Commission on Evangelism for the work 10 with chaplains, the Committee has voted approximately $14,000. Second, during the past year $137,653.35 was contributed to the eight agencies sponsored by the Church Committee on Overseas Relief and Reconstruction. It is also the Committee's policy to try to help in all areas of ·great suffering through dependable agencies. Help is being sent to France and Portugal through the Unitarian Service Committee and to the children of Palestine Fund which rescues children from internment camps in occupied countries. Until the National War Fund undertook responsibility for Russia and Greece, the Committee contributed through the official agencies for relief in these countries. At the present time through the Service Committee, contributions to Russia, at the request of Russian War Relief, Inc. take the form of clothing. Clothing and relief personnel for Greece are also the special charge of the Service Committee. The Committee also serves as a channel for funds designated for the support of Congregational Christian conscientious objectors. During the past twelve months $15,288.20 in designated funds have been contributed toward the support of Congregational young men in the Civilian Public Service camps. The latest figures available indicate that there are unmet charges of $38,810 due to the Friends, Brethren and Mennonite committees which administer the camps. The Reverend Alfred Schmalz is the new chairman of the Congregational Christian Conscientious Objectors Committee, succeeding Dr. Albert W. Palmer. The Friend * The Cross In one of our churches here, the worshipper as he faces the altar looks directly at a great cross placed high on the back wall. Blue white, straight and lovely when the morning sun strikes it, to many it is lovelier still when evening lights send their shadows across it. Let us suppose for our purpose here that the cross swings free. The shadow it throws is large, so large as to engulf any we might cast were we to climb the stairs and stand beneath it. There is real challenge in this thought. Literally we cannot stretch our shadows much, but yet in a real way we can and no better time than now when the Lenten season is upon us again. In the life of Jesus the cross was a dark shadow through all His days. Yet shadow may not be a somber thing. What open meadow or sunny woodland would be half as lovely bereft of its deep, shady places? They are resting spots of security and peace, after "the burning of the noontide heat." To Jesus the cross, known and dreaded, must have provided a tremendous pull, so that His life climbed to meet it and it became a symbol of His growth. Can we stand beneath it, see the tiny shadows we cast and not feel the same pull? Easter seems to say two things as we contemplate here once again. It says first, "Stretch to be tall and straight, cast yourself out into a world that needs you badly, see how the Cross gathers into itself the Past, the Present, and especially the possibilities of the Future. Make of this Easter time one more chance for dedication and promise that in a world sick and weary, yours be not the hand that holds back. Set yourself against the straightness of the Cross, and grow!" Though the cross speaks of vigor and purposeful growth if we are to make our lives count, it speaks also of rest and peace. In the core of it, in the quiet of its shadow is a deep stillness which is its best gift to us. Jesus felt this certainly or He could never have gone through the Good Friday experience nor said in the garden, "Thy will be done." Among some young children well known to me, there is a favorite tale with March, 1945 11 the strange title of "The Black Velvet Story." It deals in fanciful, childlike manner with an experience common to the younger days of us all. Remem~er not being able to sleep, shutting your eyes tight, seeing nothing but blackness at first; then if you were an imaginative child at all, seeming to see the blackness as a long passageway full of wonderful lights of all kinds. The tighter you pushed against your eyes the more wonderful things you saw, until suddenly you were asleep and far away in the "Black Velvet Country" where there were marvelous things to behold. The period leading up to Easter has some similiarity to this; let us travel the road with seriousness finding in it incentive and rest, knowing that what we cannot understand is only a "darkness edged with light," opening at last into the beauty of an Easter morning.-ELEANOR HOLT Southeast Asia and the Southwest Pacific * In the mission study theme for the foreign field-Southeast Asia-we are taken to a section of the world which has had a long missionary history. "We are the people of Southeast Asia. We are the people of Oceania, the Netherlands Indies, the Philippines, French Indo-China, Thailand, British Malaya, and Burma. We are the people who live at the crossroads of the world-the crossroads of the ancient shipping routes-the crossroads of the modern airplane routes. "Four centuries ago our spices caused America to be discovered. You have known us for our tin, tobacco., and tea. Long ago the wealth of our green, tropical lands turned us into 'colonies.' Only Thailand remained free. As colonies we have furnished half the world's supply of rubber and tin. Have you thought of us as 'natives,' harvesting your tires? And our lands as strange-'sand and palm,'jungles, perhaps in the faraway Pacific? "Today our countries are the battlegrounds of Asia, Port Moresby, Corregidor and Rangoon. These are our homes. 12 Your boys are living with us now. We are fighting side by side, for freedom. "It's funny to see them discover us, as people, as friends, as brothers. They are surprised at our education, our hopes for freedom, our world-wide interest. Where they expected to find only cannibals, or savages, or 'natives' tapping rubber trees, they have found kindly stretcher-bearers, and our nurses who have given them their own blood. "Many of your American boys had never heard of Bangkok Christian College, or the great Christian Agricultural School at Pyinmana. These institutions have meant everything to us. In them we have had our opportunities, to learn, to create, to be free. "In these we have become members of the world-wide Christian church. In these we have felt a bond of fellowship with you. "Now, we are all getting acquainted. There can be no turning back. Our destiny is linked with yours. Our world-your world. This is one world." The Friend A Letter from Mr. and Mrs. Lloyd Lorbeer of Pasumalai, India "Before returning to India this farewell letter brings you the deep gratefulness of the India Lorbeers for your gifts and thought and prayer which inspire us to share with India the best you have helped us to know. Despite the absence of one partner in United States recovering her health the work in the Pasumalai has continued and expanded. Would you like an aeroplane view of Pasumalai focusing on one child or one student in each group ? "Child Welfare Centre: "My seven children have all died. Can you help me save this one?' an expectant mother said to the nurse of the Child Welfare Centre. "Each day mothers and a score or more toddlers come to the Centre for early attention to ailments like sore eyes, wounds, itch, under nourishment, etc. Monthly a lady doctor comes from our Madura Hospital to hold a clinic for expectant mothers. "Nursery School: 'My baby does not grow. What shall I do?' said the mother of little Elva Lotus. "Mother's milk had failed and this ignorant child-mother was feeding baby with rice and chilly-hot curry which the parents eat. It was reduced to nothing but skin and bones. When the mother began bringing it to the Centre for regular feeding it revived and is now a chubby pupil of the Nursery School. Here she learns habits of cleanliness and cooperation, songs and games. Her father is the head binder in the Pasumalai Press. His two brothers in the war service send money. So a failing family is now thriving. There are twenty happy youngsters like Elva Lotus in the Nursery School. "Kindergarten Department: For nearly a month we could get no smile from SkyLass but now she smiles most of the time, especially when she plays on the swings or slides. Each midmorning along with 130 March, 1945 * other children of the kindergarten she has a cup of ragi porridge and milk. Pacific Coast friends make this morning drink possible for these first, second and third grade children. "Practicing School: There are 180 boys and 10 girls in our practicing school, fourth to eighth grades. 70 are boarders, the rest come walking from their villages one to five miles distant. "Trade School: Joy-King is one of the brightest lads in the Trade School. Though he is hardly big enough to wield the saw and hammer he is growing in body, mind, and soul. After five years in the Trade School Joy-King will be a fine carpenter and lay leader in his village congregation. There are 48 boys like JoyKing studying to be carpenters, blacksmiths, printers, and tailors. "Union Theological Seminary: 25 years ago the Police Department asked us to start 50 schools in the Robber Caste country at Government expense. We scoured the country for teachers but found few. Finally we asked Servant-of-} esus and two classmates who had only finished their fifth grade in Tirumangalam Boarding School, to try it. Some of the Robber Caste (high caste) objected to these boys from outcaste extraction at first. But gradually the boys by tact and grace won and continued for years taking teaching training during the process. "Y. M. C. A. Night School: Servants of all castes who work here have a chance without expense to keep up with their children. The Cooperative Store of Pasumalai, started in 1941, has been a remarkable success. It pays for the cost of teachers and slates and books. Our servants had themselves voted that it is right for every servant under 35 years of age to be required to read, to send his children to 13 HAAWINA KULA SABATI Oahu News Kaneohe a part of their daily living. We have also discovered what a magnificent part they are playing in our present world-war. We have used other books on the American Indian, and maps showing the different places where the Indians are today. Our mission theme in February will take us to a section of the world which has had a long missionary history-" Southeast Asia." The women, under Mrs. E. C. Webster's leadership, have made luncheon sets, shawls, headbands and blouses for the Kalaupapa Christmas Box. Their contribution to the "Thank Offering" project of the Womans Board amounted to $11. -Emma Keohokalole The Mothers Missionary Group of the Kaneohe Congregational Church has been meeting every first Wednesday of the month, since October 1944, with Mrs. Dorothy Chong as our leader and advisor. Our worship services, which have included a call to worship, hymns, and responsive reading, were centered around the mission study theme for the home field -"The American Indian." Through study material from the book "The Indian in American Life," we have come to understand the Indian a little better. We have learned that their search for guidance through vision and quest, their love of ceremony, of music, of dance and of pageantry, their expressions of gratitude for the blessings of life, were all Kauai News The Lihue Union Missionary Society is rejoicing in the leadership of Mrs. Larrimore Denise, the wife of our present pastor, who comes to us with~ wide experience in missionary group work in Omaha, Nebraska. There have been two meetings this Fall. In October Rev. Paul Denise of Waimea told us of the work of the Hawaiian Board in the islands; in November Chaplain McCormick spoke at a Thanksgiving Praise Service, where the young people of the Lihue Hawaiian Church sang and a special Thanksgiving 16 * offering in lieu of our usual Food Sale was taken up. The group has offered to give some financial help toward the support of a lay-worker to help in Religious Education and work for women, but so far no qualified person has been available. Usual gifts to the Christmas Welfare Fund and to Rev. Alice Kahokuoluna's work at Kalaupapa have been made. In the Spring the group plans to devote its programs to reviews of the missionary study books for the year. -Elsie H. Wilcox The Friend HAA WIN A 11-Malaki 18. KUMUHAN A: A'o mai o Iesu no ka Olelo Hooholo. KUMUMANAO: 0 ka mea i aloha i'o ia Kristo, oia ka i hoike i ke aloha ma ka hoohalike ana me ka Kristo mau hana kokua. HAAWINA HELUHELU: Mataio 22: 34-25:46. HAAWINA KUKAKUKA: Mataio 25: 31-46. KA AI OKA LA: Iakobo 1 :17-27. PA UKU GULA: E aloha oe ia Iehova i kou Akua, me kou naau apau, me kou uhane apau ame kou manao a pau. 0 ka mua keia ame ke kauoha nui. U a like hoi ka lua me ia, e aloha aku oe i kou hoalauna me oe ia oe iho. Mataio 22 :37-39. . MAN AW A: Ka Poaha o ka pule hope o kona ola ana. KAHi: Maka Mauna o Oliveta. 35. Pololi-Olohaka, houpo lewalewa. Ai-na 0110 no apau. 36. Kapa ole-ike mai la oukou ia'uN a hana ku i ka pono a aloha na hoike e koo ana ia mea, a o ka manaoio ame ka uhane o Kristo ke noho la iloko o ka naau. 37. Inahea-ka puiwa o ka poe pono no ke ano o ka ikeia ana mai o ka lakou mau hana, oiai, ua hana aku no e like me ka uhane i loaa ia lakou me ka noonoo ole aku e ukuia mai, a me ka maopopo ole pela ana ke Akua e hana mai ai no ka lakou i hana aku ai no Kristo. 40. Hana mai oukou pela ia'u-ka hana hoohaahaa, hoolilelile ole i hanaia no ka poe ilihune, ka poe nele, he mau mea nui ia ma ko Kristo ola ana. 41. Haele oukou pela mai o'u aku-ka hookuke ia ana o ka poe ponoole mai ke alo aku o ka Lunakanawai. Iloko o ke ahi pioole-he hoopai aole ona palena, no ka wa mau loa. Hoomakaukauia no ke diabolo ame kona poe· anela-o kehena he wahi i hanaia i kinohi loa, aole no Na Wehewehe Pokole no ka Haawina kanaka, aka, no diabolo ame kona poe, ka poe ku-e Akua; a ina pela iho la, no Pauku 31. Me kona nani-He mea keaha ko ke kanaka paakiki ana e hana pilikahi keia a no ko Kristo hele elua ana hewa, i hoi ka paha e noho i kahi i mai. He like ole me kona hele mua ana · hana oleia mai nona a i kuleana oleia mai he haahaaa; o keia hoi, he nani oi e ia? a'e hiki ole ia kakou ke hoohalike a'e i 42. Aole oukou i haawi mai ia ai na'ukona mea e like ai. o ka poe ma ka lima hema o lakou ka i 32. Na lahuikanaka-O keia alelo , hana ole i ka pono no hai, aole hoi he huipu mai me ia ma Mataio 16 :27, o na wahi uhane o Kristi iloko o lakou. kanaka no apau. \Vahi hoi a Paulo: "Ua 46. E hele aku lakou-he hele manahoomaopopo oia i ka la e hookolokolo olana ole, ua pau ua hoea i ka hopena. ai." (Oihana 17 :31). Make mau loa-ke ola mau loa-ka loa 33. U a hooku aku oia i ka poe hipa- o ka hoopai a o ka loa o ke ola ana. Ke He mea i hana mauia a i laweia mai i hoomaopopo kakou i ke koikoi o ka kumuhoohalike. He hoailona aloha ko ninau e hooponopono ana i ke ano o ko ka hipa, he noho malie he maemae. 0 kakou ola ana, alaila, e noonoo akahele ko ke kao hoi, he lepo a he kipikipi. ana kakou a ike maoli i k e koikoi o Hookahi no kula i ai ai keia mau holo- keia mea o ke ola mau loa. holona, i ka po na' e, hoopaa hookaa waleia laua, o keia ka mea hanaia ma Na Kakele Manao Maluna o ka Haawina 1. 0 ka Mataio no ka La Hookolokolo. na aina hikina. 34. Ke aupuni i hoomakaukauia-E -Ma ka Mataio a'o no ka La Hoolilo ia lakou ke aupuni, he poe hooilina, kolokolo, he mea ano nui maoli keia. no ka mea, ua lilo lakou he poe keiki na Ua a'oia mai, e aho no o Sidoma ame ko ke Akua. U a like no keia huaolelo Gomora, a o Turo ame Sidona ame ke aupuni me ka huaolelo ola mau loa ma aliiwahine o ke kukulu akau, i ua la hookoloko la, mamua o ka poe i ikemaka ka pauku 46. March, 1945 1 a i lohe hoi no lesu a hoole aku iaia, kaa i kana olelo hooholo a apono a (Mataio 10 :15; 11 :22, 24; 12 :42), i ua la aponoole paha. la, e pane ana kela mea ame keia mea 3. Ke ano e kauia mai ai ka hoopai.no na olelo ino apau i hoopukaia, Ma ko kakou haa wina a ma na wahi e (12 :36). Ua a'oia mai hoi kako1;1 e ~oea a'e o ke Kauoha Hou, kahi hoi i hoikeiai mai ana ka wa e hookaa wale ia a1 ka na mea kulike me ka kakou haa wina, o ke Zizania ame ka palaoa, (13 :30), a loaa kahua a loina paha e kalele ai ka hoopu mai no ia ike ma ka olelonane pili i kolokoloia ana mai, o ia no na hana ka upena, (13 :47-49). Ma ka olelooan~ aloha i hanaia i ka wa e ola ana, a ua no na talena, hoikeia mai la ia kakou, 1 hoahewaia ka poe ma ka aoao hema ko Kristo wa e hoi mai ai, he wa ia e mamuli o ko lakou hana ole ana ia mau hoike aku ai kela ame keia i kana hana hana ku i ke aloha; nolaila, a ia ka loaa iho a he wahi a' o no ko kakou mai kahi o ke ola mau loa ma ka hana ana i na ka~wa hooponoole, (24 :54-51). A ia hoi, hana aloha i ka poe i nele, hoopilikiaia ma Mataio, 16, e olelo ana, penei: "E paha a pela aku, e hoole ana paha i ka hele mai no ke keiki a ke kanaka iloko Paulo i olelo ai, a ia ke ola ma ka o ka nani o kona makua, me kona poe manaoio ; e ia na' e, pakui koke mai la no anela · alaila, e uku aku ia i kela kanaka o Paulo, e ola no kakou ma ka hana (2 ' keia kanaka, elike me kana hana ana, " Korineto 5 :10). 0 ka haina, me he la, o (Mataio 16 :7). Maanei ka hoonui an': ka hana a ke Akua i apono mai ai, o o keia haawina a kakou, e kukulu ma1 ia ko ke kanaka hoanohou ana, elike me ana imua o kakou i ke kii o ka la hoo- ia i hoikeia ma ke kumumanaoio : "Im kolokolo, a pela ke kahua o na lawelawe a' e la ia mai ka oiaio o ka manaoio e hana o ia la. lana ana, elike me ka hoonuiia ana o ia 2. Ka lunakanawai.-E noho a'e ana mau mea e ka manaio hoolana, elike aku o Kristo ma kona nohoalii i kona wa e me ka ikeia ana o ke kumulaau ma o hoi hou mai ai. 0 keia kii ame kekahi kona hua la." 0 na hana e ukuia mai mau kii okoa a'e no ka la hookolokolo, ana, o ia no na mea i kahe aku mai ko me ke kanalua ole, ua apoia me na olelo Kristo uhane e noho ana iloko o ke kanaka. e nanenane ana, he oiaio na manao. 0 na olelo i hoopukaia i ka poe o ka aoao 4. Ka hopena o ka hookolokolo ana. akau ame hema, aole i hookoia, e hookoia 0 ka hopena mau loa, o ia no ka olelo aku ana nae, hoikeia e ia mai la ia kakou hooholo e haawiia mai ana. Komo a'e e ike lea aku kakou i ke ano e ukuia'i a e la ka mea pono i ke "ola mau loa," he hoopaiia'i. 0 kona nohoalii ana mai, o uku e waiwai ai ka kakou hooikaika ana. kona hanohano ia ame ka mana o ka Hele aku hoi ka poe ponoole i ko lakou lunakanawai. 0 ka poe pono ke hooka- make mau loa, o ia hoi, he ahewa mau awale muaia a o ka poe hewa mai loaia, aole he huikala hou ana, i like ole mahope, me ka maopopo lea ame ka me ko ke ao nei mau hooponopono 9-na. pololei. Aole kuhihewa ka olelo hoo- He nanaina maikai ole. Ma keia hoike holo mamuli o na mana ku-e, a i ole, amaka ana mai la o Iesu i keia ano, he hooholo mamuli o na mana ku-e, a i ole, hoike ano ia o ka mau loa o kona aloha ki-peia paha, a aole he al_o ana' e no k~ i ka poe hewa, a he uwalo ikaika keia i moowini o na hewa i hanaia; aole no h01 noonoo ke kanaka maluna o keia ninau he ninaninau ana, no ka mea, e ku ana ke a koho iho, ina paha o ka noho mau loa kanaka imua o ka aha hookolokolo kie- iloko o ka hewa ua ponoia, a i ole, o kie o ke ao nei. Aole no hoi he kukala ka noho me ka hauoli i ka hoomaopopo ku-e kumukanawai malaila, a i ole, hoo- ana ua kuuia na haawe e kau ana maluna kuuia no ka lawa ole o na kumu ka- iho. Aole palena ko ke Akua aloha, a koo i ka hoopii. Aole e loheia ana na le~ e hoomanawanui mau ana, a no ia mea, o na loio kaulana a naauao e kupale ma1 i keia wa no e ola nei, o ka wa pono no ai a hele na olelo e hookeokeo ana i na ia hopu aku ai. Elike me ka laula o eleele a like me he hau la. 0 Kristo ka kona- lokomaikai ma na mea e pono ai lunakanawai e pololei ana ka olelo hoo- ko ke kanaka ola ana, ka mea pono ame holo, a aole he aha hou a'e nana e kue- ka mea hewa, pela hoi ke kanaka ma 2 The Friend-Hawaiian Edition 9. Hosana-"E hoola mai oe ano," o ia ka manao o keia, a ua laweia mai ka Halelu 118 :25, a lilo mai i hoike hauoli a hoomaikai paha. Keiki a Davida-:-he inoa Mesia, a ma Luka hoi 19 :38, ua hooho aku lakou iaia he he Alii. "E HAAWINA 12-MALAKI 25. hoonaniia &"-mai ka pauku 26 mai no KUMUHAN A: Ke komo lanakila ana. keia o kela Halelu 118. 10. Pihoihoi a'e la-no ka olowalu o KUMUMANAO: Eike kakou i ka mana oi a'e e noho ana iloko o ko kakou na leo o ka poe e hahai ana mahope o Iesu, ua hoopuiwaia ka poe oloko o naau, a pela me ke ola ana. HAAWINA HELUHELU: Mataio 21, Ierusalema. 11. Kaula no N azareta-malia paha no 26 ame 27:1-56. ka hoomaopopo ole o ka hapanui o ka HAAWINA KUKAKUKA: Mataio 21: Mesia no keia, pela no lakou i kapa aku 6-16. ai iaia he kaula, he mea hiki ke hana HAA WINA KU LIKE: Mareko 11: 1- i na hana mana he nui. (Ioane 12 :18). 18; Luka 19:27-47; Joane 12:12-19. 12. Poe kuai lilo aku-ka poe mai kahi AIOKALA: Halelu 24. loihi mai, kaukai aku la ilaila lakou e PAUKU GULA: E hoonaniia ka inoa kuai ai i ka lakou mau mohai; e ia na'e, o ka Mea e hele mai ana ma ka inoa o aole o ka hale o ke Akua kahi e ka Haku. Rosana i ka lani kiekie loa ! maauauwa ai. Kuai lilo mai-ka poe wawahi dala keia, e hoolilo ana i na Mataio 21 :9. MANA WA: Sabati, Apelila 2, A. D. 30, dala Roma i loaa mai ai ke dala Iudaio ke komo lanakila ana ame ka hoo- i mea hookupu no ka luakini. 13. U a palapalaia-he elua wahi i loaa maemaeia ana o ka luakini. ai ka huaolelo luakini, a ia ma Isaia 56 :7 KAHI: Ma Ierusalema ame na wahi pili ame Ieremia 7 :11. kokoke mai. 14. Poe makapo ame ka poe oopa-Na Mataio wale no i hoike mai i keia mea Na Wehewehe Pokole no ka Haawina oiaio. 0 kela ka pihoihoi no Iesu, lohe 6. A hana aku la elike me ka Iesu i puia aku ka hooho o na kanaka no na kauoha mai ai-kauoha o Iesu ia Petero hana mana a Iesu i hana'i, a oi lo aku, ame Ioane e kii a la we mai i ka hoki me kona hoola ana ia Lazaro, a no ia mea ke keikihoki mai kahi kauhale o Bete- la, owai hoi ia mea makemake ole e loaa aku ke ola. page, ma ka Mauna o Oliveta. 15. Na kamalii e hookani ana-elike no 7. Hohola a'e la lakou i na kapa o lakou me ke ano o na kamalii ke komo pu me -o na aahu keia owaho i weheia mai na makua iloko o ka uhane o na mea a la a hoholaia ilalo. 0 ke ka'i puia ana lakou e ike ana, pela lakou i hoomau ai mai o ka makuahine hoki, pela paha i ka hooho a hiki i ka luakini. Ukiuki i hoopupu ole ai kahi keikihoki. Hoee mai la lakou-he piha huhu, me ka aku la-hookau aku lakou ia Iesu puiwa pu i ko Iesu kaihi mana e hoomaluna o ke kua o ke keikihoki, a ma maemae i ka luakini. keia, aole he holoholona hou a'e malaila. 16. Ae-he hoike maopopo i ka nalo 8. Ka nui o ka poe kanaka-o ka poe· ole o na hoino a na kahunanui ame kakeia e hele ana no ka hoomanao ana i ka kauolelo ia Iesu. Mailoko mai o na waha ahaaina moliaola i Ierusalema, a huipu -mai ka Halelu 8 :2 keia olelo i laweia mai ka poe i puka aku mai Ierusalema- mai ai. Kamalii ame na keiki ai waiuaku i ka lohe ana aku o na leo o ka poe e he olelo ikaika, he hoike i ka nele o na hooho ana, ua nui maoli ka pioloke iloko alakai i ka ike ame ka hoomaopopo i ka o Ierusalema i kela la. Lalaau-o na mea pono, a kaa ka ike na kamalii, e lala o ka laau pama (Ioane 12 :13), mai hoohilahila ana i ka poe i hapai memeue keia ka loaa ana mai o ka la Sabati ia lakou no ka hoomaopopoole i ka Pama. Palapala Hemolele. kona aoao e panai aku ai ma ka hana ana i na hana pono no kona kino iho ame kona uhane a i kona poe hoakanaka iloko o na pilikia. March, 1945 3 Na Kakele Manao Maluna o ka Haawina Hoakaka: 0 kela pule hope o ko Iesu ola ana ma ka honua nei, he pule ano nui ia, a no ia mea la, ua nui na mea i kakauia iloko o na Euanelio. U a pu no hoi na haawina kula sabati o keia mau makahiki i hala iho nei i komo nui loa iloko o ia mahele, pau pu me na haa wina eha o ke kupulau i hala. 0 na mokuna ekolu i pili mai i keia haawina, he ma1: mea maoli i ala mai, e hoomaka ana ma1 kona komo lanakila ana i ke kakahiaka Sabati a hiki i kona make ana ma ka laau kea. 0 na pauku hope o ka mokuna 27 ua hoomaloloia a keia pule a' e. Na Mea i ala mai i ke Sabati.-0 ka pule hope o ko Iesu ola an_a, ua _hoomak~ mai kela kakahiaka Sabat1 ana 1 komo a1 i Ierusalema, a kakou i ike ai i na han~ hookipa a na kanaka iaia me k_a nm uluao'a hauoli o na kanaka, e hooia ana hoi iaia he keiki na Davida. I na la mua, ua hooikaika o Iesu e pale aku i na hoikeike ana o keia ano, i mea e hoopiipii nui oleia ai ka inaina o kona poe enemi. I keia hoi la ua makaukau oia e waiho aku iaia iho imua o lakou, i lilo ai oia i mohai hala no ka lehulehu, a ua pokole hoi na la nona ma ka honua nei. Pela oia i ae aku ai i ka mea a na kanakamakua ame na keiki e hana ana, pela hoi ka lakou hooho mai i na mea pili nona iho, me ka hopoole ame ka makau ole aku i na mea e ala mai ana. 0 kona la lanakila keia ma ke, kino, e hahai aku ana hoi i ka lanakila kamahao e hoea mai ana he pule mahope mai o kona ala ana mai mai ka make mai ame ka luapao. O kekahi o na mea ano nui, o ia ka hooliloia ana o keia la Sabati i La Sabati Pama. He uuku loa ka hoomaopopo o ka poe hoole pope i keia la, ma Roma na' e, he la nui ia. Me ko kakou nan~ ole ai i ka hoomanaoia a hoomanaoleia, o ka mea oi, o ia ko kakou hooia ia Kristo, ke nohoalii nei ia maluna o ko kakou ola ana. 2. Poakahi, Poalua, Poakolu.-Ina o ka Mataio e hoike nei ma ka pauku 12 o ka kakou ia e lawe mai ai, e komo koke mai no iloko o kakou ka noonoo ana ua hanaia ka hoomaemae ana i ka luakini i kela la no ana i komo ai i Ierusalema, aole na'e pela, oiai, aia no he mau i. 4 hoikeike hou a'e. Hoike mai la o Mareko, i ka hoi ana o Iesu ame kana mau haumana i Betania a malaila i hoaumoe ai a Poakahi a'e, hele hou no i Ierusalema. Ma ke alahele i l10ino ai oia i ka laau fiku no kona huaole, a mai ia wahi aku kona hele ana a komo iloko o ka luakini a kipaku i ka poe kalepa, a hookahuli i ka lakou mau pono e maauauwa ana (Mareko 11 :11-15). Oiai, o Kristo ke Alii ma ko ka uhane, oia no ka Haku o ka luakini, a o kona kuleana ia o ka hookomo aku i ka laau hoomaemae e hoomaemae ana i na ino i hanaia malaila, a na luna hoi o ka luakin~ i hana ole ai. U a ponoole na mea 1 hanaia malaila, a owai no ia mea nana wale aku a hookuukuu i na mea lapuwale e hoohaahaa ana i ka ihiihi o ka hale o ke Akua. I kela wa o ka inaina, lilo a'e la ia i makai, a hoomaemae iho la ia i ka hale i hooliloia i hale no kona Makua. He la paio nui keia mawaena ona ame na kahunanui me na Parisaio ma kekahi aoao mai, a iaia hoi e a'o ana iloko o ka luakini. Ma ia auina la, huli hoi hou i Betania, a ia hoi ana, i hoalu iki iho ai oia ma ka Mauna o Oliveta, a malaila kana hoike i ka mea hope, (Mataio 24), ame na olelonane ma ka mokuna 25. Alaila, hoi oia a noho hoomaha ma Batania a hiki i ka auina la o ka Poaha. 3. Na mea ano nui o ka Poaha.-A kakahiaka Po aha a' e, hoouna e ia aku la o Petero ame Ioane i Ierusalema, e hoomakaukau i ka ahaaina moliaola ma ka lumi maluna. "A ahiahi hele mai la ia me ka poe umikumamalua," (Mareko 14 :17), alaila, malamaia ko lakou akoakoa hope loa ana, he mea poina oleia e lakou. Ma ko kakou hooponopono manawa, o ka Poaha ia, aka hoi, ma ka na Iudaio e hoomaka ana ka helu la mai ka n;poo ana o ka la, alaila, o na mea i hanaia i kela po me kana mau haumana, ua ala mai no i kela la o Kristo i make ai, aole na' e pela. Ma ka lumi maluna ko lakou hoohala ana i ka manawa, e ai ana a e a'o ana i kana mau haumana, elike me ia mai ka mokuna 13 a hiki i ka mokuna 17 o Ioane. Mahol'e o ia ai ana a me na olelo a'o, i malamaia'i ka Ahaaina Barena a ka Haku. Mahope iho, i holoi ai o Iesu i na The Friend-Hawaiian Edjtion wawae o kana poe kaumana. I ke kuluaumoe o ia po ko lakou haalele ana ia wahi, a hele aku no Getesemane. 4. Na mea ano nui o ka Poalima.-O ka Poalima, o ka la hemolele loa ia iwaena o keia mau la apau, e hoomaka ana mai kona hoehaehaia ana iloko o ka mala a hiki i ko I uda hoea ana'ku me na koa o Roma, a hopu aku lakou ia Iesu. Ka'i aku la lakou iaia no kona hookolokoloia mai, o ka mua, i ke alo o Anania, mailaila aku a kukuluia imua o Kaiapa, ke kahunanui, kahi i akoakoa ai ka aha kanahiku, a na lakou i hoahewa mai iaia i ka hoino i ke Akua no kona kapa ana iaia iho oia no ka Mesia, ke Keiki a ke Akua; ia wa i nakinaki iho ai ka mana o na Iudaio iaia, a ka'i aku la iaia no ka hale o ke alii kiaaina o Roma, a kukuluia aku la imua o Pilato. I mea e hoomaaliliia'i ka inaina o ka aha kanaka i akoakoa mai malaila, ae wale aku la no o Pilato i ka hoopai a na Iudaio i makemake ai, e kaulia iaia ma ke kea. Mahope o ko Pilato hili ana iaia, haawi aku la oia ia Iesu i na koa o Roma, a hoomaka ka huakai ku i ke kaumaha no kahi e kau ai iaia ma ka laau kea. Ua kakiaia kona mau wawae ame na lima maluna o ka laau kea, kuhaia a hooheneheneia, a hoea i ka hora ekolu o ka auina la la kulou iho la kona poo ilalo a haalele mai la ka uhane. Ina nei no kekahi poe e a' e keia ehaeha ana no na hora he nui, ua make kahiko no. 0 keia ka piha pono ana o ka hana hoola panai i keia ao holookoa, a o ka poe no e manaoio ana o Kristo no ka Mesia a keiki a ke Akua, o lakou no ke pomaikai ana. Na Haawina Kula Sabati Hapaha Elua HAA WINA 1-Apelila 1. KUMUHANA: Ka Mea Hookumu a Hoohemolele i ko kakou manaoio. KUMUMANAO: 0 ko Kristo make ana a alahou mai, malaila ka hoohemoleleia ana o ko kakou manaoio. HAAWINA HELUHELU:Mataio 27: 57-28:10; Hebera 12:1, 2. HAAWINA KUKAKUKA: Mataio 27: 62-28: 1-9. HAAWINA KULIKE: Mareko 16:1-9; Luka 24:1-10. AIOKALA: Hoikeana 1 :12-18. PA UKU GULA: E holo kakou me ke ahonui i ka hahai ana i hoomaopopoia mamua o kakou, e nana aku ana i ka mea nana i hookumu, nana hoi e hoohemolele· i ko kakou manaoio. Hebera 12: 1, 2. MANAWA: Poaono ame Sabati, Apelila 8 ame 9, A. D. 30. KAHi: Ma Ierusalema: Na Wehewehe Pokole Pauku 62. Ka La mahope iho o ka la hoomalolo-"ka la hoomakaukau" ma ka olelo Beritania, ka la hoomaha o na March, 1945 mea apau ma ko kakou olelo. I ka poe Helene, ua kapaia ka Poalima, he la hoomakaukau, a pela paha i paa ai i ka poe unuhi mai ka olelo Helene a i ka olelo Beritania. Mamuli o ia hoomaopopo ana, alaila, o ka la e oleloia nei maanei o ia ka Poaono. 65. A ia ia oukou he poe kiai-o ka makemake keia o na kahunanui ame na Parisaio, e kiaiia ka luakupapau kahi i waihoia'i ke kino o ka Haku. Aole paha i loaa ia lakou he poe nana e kiai, a no ko lakou lohe pinepine i na olelo a Iesu no kona ola hou mai, huipu me ka manao o aihue na haumana i ke kino o Iesu, alaila, kukala mai ua ala io no, kii no lakou na ka mana aupuni e hana ia mea, a he olu hoi kau o ko lakou noonoo, i ka aeia ana mai. 66. Hele aku la lakou hoopaa iho la i ka halekupapau-i maopopo ua paa foa. 0 ia hana ana na' e a lakou me ka hoomaopopo ole, ua lilo mai i kumu hooikaika i ka ekalesia, oiai, ua manao na enemi e puhili ana ka manaoio i ko Iesu Kristo alahou ana. Mataio 28: 1. A noa a'e la ka la Sabati, a wehe a'e la ke alaula-Pau ke Sabati i ke ahiahi Poaono, ke manao nei rio na'e o Mataio, ua pau ke Sabati i ka la mua 5 o ka pule e hoomaka ana i ka wa i puka mai ai ka la, elike me ka hoomaopopo ana o ka lehulehu. Ame kekahi Maria -ka wahine keia a Calopa. 2. He olai nui-i ko Iesu make ana, hooni no ke olai, a ala mai la no oia, oni hou no. Olokaa a'e la i ka pohaku-he hoike aku i na hoaloha ame na haumana a Kristo, ua olohaka ka lua, aole hoi no ko Iesu hemo aku iwaho, no ka mea, ina i hemo a paa paha ka puka, ua like wale no, e hemo ana no oia iwaho. Ia la, ua ikeia oia e ka poe ana i makemake, a nalohonua aku, o ia koo no ia e hoike mai ana he mea ole ka olokaaia ana o ka pohaku, he wahi kumuhoohalike maikai na'e. 3. Me ka uila-he alohi na anela o ka lani like me ka uila, a ua lilo i mea hoomakaukau aku i na kiai, a papaniia ko lakou mau maka. 4. Me na kanaka make-ua haalulu a ua ua lolo keia poe no ka piha makau, a no ia mea, hele no ko Kristo mau hoaloha me ka hoomakaukau ole ame ka hoopilikia oleia mai e ka poe i kukuluia me kela, manao e akeakea. 6. E haele mai olua e nana-na ka anela ka olelo, aole i na kiai, aka, i na wahine, a ua maopopo i keia poe wahine kahi i waihoia'i ke kino o Iesu i ka wa i laweia ai mai ke kea aku (Mareko 15 :47), a ike no laua ua hakahaka ka lua, aole ke kino ma kahi a lakou i ike ai, alaila, hooia iho la i ka hoike a ka anela. 7. E hele aku ana ia mamua o oukou i Galilaia-he wahi pohihi no ke hoohalike i ka Mataio ame ka Ioane hoike, e pili ana no Maria Magedala. Ma ka nana iho, me he mea la, ua haalele koke no o Maria Magedala i kekahi mau wahine iho i kona wa i lohe ai i ka hoike . a ka anela, a ua holo koke e ha'i ia Petero (Ioane 20: 1, 2), a nolaila la, aole oia malaila ia Iesu i hoike ai iaia i na wahine. Hoakaka: Mawaena o ko Iesu make ana ame kona alahou ana mai, he hapa o ka Poalima, ka Poaono holookoa, a he hapa o ke Sabati, ua likeia me ekolu la ma ka helu manawa a na Iudaio. I ke ahiahi o ka Poalima, hele a'e la o Iosepa no Arimataia, he hoaloha no Iesu, e nonoi ia Pilato e ae mai e waihoia ko Iesu kino ma kona luapao, e ko6 koke ana no i kahi i kauliaia'i, a ua aeia keia noi. Ia ahiahi no hoomakaukau iho la na wahine i na meaala i mea i'aloa aku i ke kino o Iesu i ke kakahiaka nui o ka lapule, o ka wa hiki ia ia lakou ke hana aku, oiai, ua pau a'e la no hoi ka la Sabati o na Iudaio. No ka pouli no hoi o ka lua i ka Poaono, ua hiki ole no ia lakou ke hooko i ko lakou makemake. A o kekahi no hoi, malia, o aeia mai lakou e na kiai, oiai, ua pau a'e la no hoi na la o ka pihoihoi. 0 keia no na noonoo hiki mua, aole na'e pela na mea i ala mai. 1. Ka la iloko o ka luakupapau.-No ka poe i hahai mahope o Iesu i na la e ola ana, he la keia o ke kaumaha loa. 0 ka la o kona kauliaia ana, la ia i wawahiia'i ka naau, alaila, aole he hewa ke i a' e, o ka la mahope iho, he la o ka hoopoho manaolana. U a hiki ia kakou ke akioma aku i na noonoo e pahola ana iwaena o kana poe haumana. 0 ka noonoo hiki mua no, i kona make ana, pau iho la ka manaolana e hoopakeleia ana ka Iseraela, a me la, i kekahi la a' e, he la ia o ka hoahewa aku a hoahewa mai no ko lakou ahahai mamao ana iaia. He mea oiaio, o na mea a lakou e haupuupu ana, aole ihiki ke holoiia aku mai ko lakou noonoo aku. Nona kahunanui hoi ame na Parisaio, aole he mau mea i hoike houia no lakou, a heaha la ka lakou e noonoo ana. Me he mea la, he la ia o ka hoola waia ana o ko lakou makemake ua pau aku la ka hoopunipuniia o kanaka, elike me ka lakou i noonoo ai no Iesu, a aole paha he nele ke kaulilua a'e, ua lanakila iho la no hoi. A ma kekahi aoao no hoi, me he fuea la, a ia no he wahi hoomakaukau iloko o kekahi poe o lakou, oiai e koele mau ana ka Iesu wanana no kona alahou ana mai a e kikekeia ana na lunaikehala o lakou. Pela ko ·kakou ike ana i ko lakou hele ana e noi ia Pilato e kukuluia i poe kiai, he mana e hiki ole ai i kekahi mea ke komo aku iloko, a i ole, e olokaa a'e paha i ·ka pohaku. No kakou iho, o keia mau mea apau, he pono no ia kakou ke hoolilo mai ia mau mea i mea hooikaika mai i ko kakou manaoio, a no ka mea, ua ike kakou i ka hopena, ua lilo na hoomakaukau ana a lakou ame ka lakou mau mea i hana'i i mea ole. The Friend-Hawaiian Edition ' 2. Ka hemo ana mai ka luapao mai.- hele pu aku la me lakou. 0 ka manao Ua aie kakou ia Mataio, oiai, ma kana paha o keia hoohalawai ia aku a ia aku, hoike wale no i hoikeia'i ko ka anela iho i nui na hoike e hoohauoli ana i kana poe ana mai a olokaa i ke pani pohaku, a haumana mamua o kona hui ana aku me iaia no kau ka weli i na koa i kukuluia'i, lakou. 4. Ka hoohemoleleia ana o ko kakou a i manaoia e kiai makaala loa lakou, a e akeakea aku i ka poe e hoa' o ana e manaoio.-O na pauku elua mai ka Epikomo a e lawe aku i ke kino o Iesu. setole i ko Rebera, kahi hoi i loaa mai 0 ka mea na'e a kakou i ike ai, ua ku ai ke poo o keia haawina, ha'i le'a mai hakanu keia poe kiai, aole wahi puai la laua i ke ano o ko Kristo hele lanakila leo, a me he mea la, ua papaniia aku ko ana ame kana hana, a pela hoi ka kakou lakou mau maka e ka nani olino o ka e hana'i ame ka pili ana ilaila. He manao anela, a nolaila, aole o lakou mea i ike ano nui ko Kristo hele ana i ke kea, ke aku i ko ka Haku puka ana mailoko hooko pihaia, alaila he hauoli piha kona aku o ka lua i ka wa a ka olai i hoo- i ka haa we ana i na ehaeha ame ka naueue ai. 0 ka uwepa i hoopaaia'i ka hoohilahilaia, a mahope o ia, e noho a'e waha o ka lua, he hoailona mana ia o ia ma ka lima akau o ka nohoalii o kona ke aupuni o Roma, a ua palapalaia: Makua, kahi hanohano loa a ihiihi, ua "Mai puka mai iwaho !" o ia mana pau ka hana, ua kuu ka luhi. Ua hooko kanaka na'e ua kapaeia a'e e ka anela, a pihaia kana hana hoopakele, a ma ia ano nohoia iho la ia mana honua, me he mea i hookumu iho la ia i ko kakou manoaio la e hooleia ana ko lakou mana. He a nana no e hoohemolele mai. 0 kona nani maoli keia hoikeike mana o ke make ana a alahou mai a pii aku i ka Akua, e hoolilo ana i na mea a ko ke lani, ua hoopiha pono ia ka hana i waihoao nei i manao ai aole loa he mea nana e ia nana e hana. E nana ma Rebera 12 :2; wawahi. Ua lilo na koa ame ka uwepa a no ia la "E holo kakou me ke ahonui i mea ole, a o ke pani pohaku kaumaha, i ka hahai ana i hooponoponoia mamua o me he hulu la no ka manu. A hala a'e kakou" (Rebera 12 :1), a ma ia holo ana la na mea hoohikilele a hooponiuniu, a i loaa mai ai ka ikaika hou, e nana aku hoi mai la ka noonoo kanaka, haalele kakou ia Iesu, ko kakou Hoola a Haku iho la ua poe koa nei i ka lua, a hoi aku hoi. la no ke kulanakauhale, a hoike aku HAAWINA 2-APELILA 8. la i na mea kupaianaha i hala wai mai me lakou. 0 ka anela hoi hoike mai la ia KUMUHAN A: Ka Buke o ko kakou i na wahine i na mea i hanaia. manaoio. 3. Ka nuhou kamahao.-O na mea a KUMUMANAO: 0 ka Baibala, he na wahine i hana'i na hoike no ko Iesu moohelu no na hoikeana kupaianaha lilo ana i mea nui lakou, a o na mea a a ke Akua no kanaka, ame ka ha'i lakou i hoomakaukau ai, la we pu aku lea ana mai i ko ke kanaka mea e la lakou a hoea i kahi o ka lua i ka puka ola'i. ana' e o ka la, me kela iini nui e hana HAAWINA HELUHELU: Halelu 145; aku i kahi hana maikai hope loa no ka Korineto 3: 1-8. Haku a lakou i aloha'i, alaila, waiho aku hoonana paha, a poina aku paha. E ia HAA WIN A KUKAKUKA: Halelu 145: 10-19. na'e, o ka anela ke noho mai ana, aole ka KA AIOKALA Halelu 119: 153-160. Haku malaila. He kamahao kana mau mea i hoike mai ai ia lakou, e hooikaika PA UKU GULA: He aupuni mau loa no ana i ko lakou manaoio ma ke kuhikuhi kou, a ua mau loa kou alii ana, a i ana i kahi i waiho ia'i ke kino; a kona hanauna apau. Halelu 145: 13. mikina koke aku la ia lakou, e hele awiwi MAN AW A: Na Davida na Halelu apau, aku a ha'i aku i na haumana, e hoea aku a ua kakauia paha i ke kenekuria 11 ana ka Haku a hui me lakou ma Kalilaia. B. C. E ia na'e hoi, aole i hunakele loa ka KAHi: Ma Ierusalema no ka hakuia ana Haku iaia, hoohala wai aku la oia me o ka hapanui o na Halelu, a malaila no kekahi poe haumana aloha aku la, a ko Davida kakau ana. March, 1945 7 Na Wehewehe Pokole. Hoakaka: 0 ka Halelu 145, he mua ia no na mele hoomaikai ma ka hoopau ana o na Halelu. He kamehai kona, oiai, o keia wale 110 ka Halelu iwaena o na Halelu he poo kona. He Halelu neepapa, a i ole, helu papaia, ma ka olelo Rebera. E hoomaka no kela ame keia pauku me kona manao iho. . He nani ko ia nei e hiki ole ke hoohahkelikeia, a ua pinepine ko na Iudaio mala?1a a hoopaanaau ma ko lakou mau anama hoomana. Pauku 10. E mililani aku kau mau hana apau ia oe-e hoohalike me ka Halelu 19 :1-6. He mele ke ano o ka olelo, e hoike ana i na mea a ke Akua i hana'i he mau hoailona lakou e koi mai ana, e hoonaniia ka mea nana i hana mai ia lakou. Na ia mana Akua no e hoomaikai mai. 11. Lakou-ka poe hemolele. I ka nani o kou aupuni-ke aupuni o ke ao holookoa, aole palena, a na ke Akua e hoopnopono me ka pono, ka maikai, ame ka nani. E oluolu e nana no i ka pauku 13 ame Halelu 103 :19. Ina makemake ke kanaka e kamailio no ka ikaika ame ka nani o kona aupuni iho, pehea hoi na anela o ke Akua, aole anei lakou e hauoli ana i ka hoike ana no ke Akua ame kona nohoalii? 12. E hoikeike-i kona mau mea (huna) nui-no keaha na keiki a kanaka i hoomaopopo ole ai i na hana nui a ke Akua a lalau ole aku ia mau mea no lakou: 0 ka hewa, hoomanamana ame na kuhihewa, ke alai nei lakou i na maka uhane. He mea pono e ike kakou i kana mau hana nui, oiai, olelo ka lakou e hoikeike mai ana i na mea i makemakeia no kakou mai loko mai o lakou. 13. Ke . aupuni mau loa-he hooluolu mai i ko kakou mau noonoo ke hoomaopopo kakou ke nohoalii mai 1;e~ ke Akua i ke ao holookoa, he mea h1ki ole i ke kanaka ke kapae a'e. E loaa ana ka paulele i ko ke Akua pono, maikai, ame ka mana. 14. Ua kokua no o Iehova &ct.,-0 ke Akua ke kokua, ka mea hooluolu i ka naau, a ke loaa ole ia mea, alaila ua manomano wale na kumu akeakea. 15. E kakali no na·maka-me ke kau ana'ku o na maka i na makua mai ia 8 lakou mai ka ai, pela no ko ke Akua poe kanaka e kali aku ai o ka loaa mai mai ke Akua mai ka hoopau ana i na hemahema. 16. E hoomaona mai-na mea ola apau -ke ano o ko ke Akua hoolako ana e mau ai ka nee ana o ke ola imua, o ia ka oi iwaena o na mea kupaianaha apau malalo iho o ka la. Me ka naauao luaole e hiki ai ame kona mana. 17. He pono (hemolele )-ke hoike mai nei 11a mea ana i hana'i he pono kona a he lokomaikai ka hooponopono ana i ka poe e hoomaopopo ana, na kanaka ame na anela. 18. A kokoke-i ka poe apau-aole oia i mamao loa mai ia kakou aku, a nana no e hoomaopopo mai ia kakou ia mea, e ia iho no i ka poli kc:hi i hoopue ai, ua makaukau e kokua ma1. 19. 0 ka poe makau aku iaia-ka poe i hoano ia lakou no ke Akua, a hoolohe ka i loaa ke kuleana e hoopakeleia, a e loaa mai ai na kokua and mailumai. Na Kalai Manao Ana. Hoolauna: 0 ka Baibala Hemolele, o ke kumuhana alakai ia o keia baa wina. O ka haawina heluhelu hoi no ka hana ame na mea i hanaia e ke Akua, a lihilihi ole aku i ua "Buke la o ko kakou manaoio," E ia na'e hoi, ke hoikeike nei no ua Akua la o ka pono ame kana mau hana hoopomaikai mai, i loaa ka kakou mea e hoohalike a' e ai me ka hana a ka poe i hooponopono mai i ka ua buka nei a haawi mai ia kakou i ka ike i kona makemake ame ka ala e loaa mai ai ke ola. N olaila, no keia buke no ka kakou kumuhana o keia la. 1. Ka hoikeana a ke Akua i kanaka.Hookahi mea nui e hooiaio ana no ka pono Kristiano, o ia ko ke Akua hoikeike mau i kona makemake no kakou, mawaho a'e o 11a hoikeike a 11a mea maoli he mau hoikeike anapu mai a nalo aku; 'aka, o keia, e nee ana mai kahi hanauna a i kahi hanauna. Ma na olelo wehe a Paulo, ma kana episetole i ko Rebera i mai la ia no ka "olelo pinepine m;i ( o ke Akua) i na wa kahiko i ka poe kupuna" (Heb.er_a 1 :1), a ~ahope mai ma o kana Ke1ki la; nolaila, ua pak;likaliia kana pono_, ia ~ana wa aku a ia manawa .a ku, a e hke ho1 me ka ulu The Friend-Hawaiian Edition ana mai o na hemahema ame ko ke kanaka hoomaopopo ana. U a pinepine wale na hoikeike i ka wa i hele ai a hookui, elike me ka hookui ana o Iako ba ma Beeraseba a kauoha mai ke Akua iaia, mai mak~u i ka iho ana i Aikupita (Kinohi 46 :1-4), a pela me k<:1- Pau~o hihio no ke kanaka o Macedoma. 0 ia mau hoikeike a ke Akua i ka poe pono, no na mea no ana i makemake ai i ke kanaka e hana aku, a o ia mau mea, ua mau mai a hiki i keia la. Ua pau i ka hoikeikeia mai e kana Keiki a hiki wale mai i ke au o na Aposetole. U a pau ia mau mea i ke kakauia, a hoolahaia, a o ka Baibala e hoikeike mai nei i ko ke Akua makemake no kakou. 2. Ka pono o ka malama ana i ka moolelo o na hoikeike a ke Akua.-1 mea e loaa ai ka ike ia hanauna aku a ia ha11auna aku no na hoikeike a ke Akua, i mau ka nee ana mai o na pomaikai pela i kakauia ai. Aole i la wa, ina o na kana wai wale no na mea i kakauia a hoopaaia, aole no hoi e pono ana ina ma ka hoopaanaaua ana a ha'i wah~ ~ku i kela ame keia manawa. 0 na ho1ke1ke a na kaula, ua ha'i wahaia aku i kinohi, a aole no i nele kekahi mau hemahema a hoololi paha mamul~ o na haul~u!e .a poinaia paha, a nolaila, aole _h1ki ia kakou ke i a' e ua pau loa 1a mau hoikeike a na kaula, i ka loaa ia kakou. U a ike kakou i ka wai waiio o ka hoopaaia ana o na olelo a Krist_o. ~ole loa he buke i hoikeia mai na Knsto 1 kakau, aka ua kamailio oia, a ua hoopaa kokeia, i like ole me 11a ke11ekuria loihi mamua aku. 0 kekahi no hoi, i ka hoike ana a kekahi, ua paa koke mai la, oiai, ua hoomaopopoia ka waiwai o 11a a'o. a1:a a Iesu. N olaila, ua po110 a ua ma1ka1 ka loaa ana mai o na euanelio, mailoko mai o lakou i loaa mai ai na ike waiwai nui no ko kakou mau uhane ame ke ola ana Kristiano o keia la. Eia hou, mailoko mai o na euaneli~ ame na episetole a na Aposetole, loaa ma~ ia kakou ka ike i ka oiaio o ke kahua 1 ku ai ka Boike Ma11aoio a na Aposetole. Ina aole pela, me nei aole o kakou wa_hi e hoopunana aku ai i ~o k~ko_u manao10; a e lilo auanei na mea 1 h01ke1a no Iesu 1 pulelehua wale, a lilo na hoi~eike. a na Aposetole i mea moolelo wale1a; a ia wa March, 1945 pu, o 11a a' o ana a ka ekalesia mai kinohi mai a hiki mai la ia kakou, e like aunei lakou me ke kaunao'a, ka hihi wale mai no iluna a luhe ma o a maanei, na ka makani e kowali. Me keia mau ike i paa i ka palapalaia, a unuhiia'ku i hiki ai ia Lukela ame ka poe o kona au, ke au Hoomaemae Ekalesia, ka wehe ana ia lakou mai na a'o hemahema i hanaia'i no 11a kenekulia lehulehu wale mamua aku o lakou, a hoihoiia mai ka Ekalesia a hookuponoia, elike aku me na la kinohou o ka Ekalesia. 3. Ka kakou hana no ka palapala.Hoike maopopo lea mai la o Paulo i ka hana a ka Palapala, he mea hoonaauao mai, pili no ke ola, ma o ka manaoio ia Iesu Kriato; ke ala o ke ola ma o Kristo la ame ka waiwai o ko kagou ola ana iloko o Kristo, a mai loaa ole mai ia ike ia kakou ina i hoohemahema 11a hoaloha o ka Baku. Ua loaa mai ka ike ia kakou, ua luluhia ka poe nana i kakau a malama mai i keia mau buke me ka "Uhane Hemolele," a pela ka loaa ana o ka Palapala Hemolele apau. 0 na hoikeike ana ia a ke Akua i ke kanaka, a ina hahai oiaio ia aku ia mau mea, o ka lele 110 ia o ka uha11e a pa i ka lani. N olaila, o ka kakou ha11a pono o ia ka hookamaaina ana aku me 11a koi'na a ke Akua i makemake ai no kakou a hoomaamaa aku. Aole i haawiia mai ka Palapala Hemolele i mea e pono ai na ha11a hooma11amana a ke ka11aka i 11001100 ai, a i ole, po'iia a lilo i mea hoo11aninani, a malama i na mookuauhau ohana a pau a'e la 110 malaila, oiai na'e he mea maikai no no ka pono ohana, aka, i hanaia mai e heluheluia'i. Aole no hoi i hana mai i mea e hookapukapu ai. a oleloia, o ka palapala i hanaia no Sikha, ua malamaia iloko o ka luakini gula o Ameritaza, ua hoomanaia'ku, aole na'e he heluheluia. Pela no na Kakolika i hana ai, i ka hauhoaia ana o ka Baibala me na kaulahao a lakaia a paa, i ole na kanaka e heluhelu ia mea, a wahi a lakou, o ka poe kahuna wale no ka poe kupono e ike i na mea o ka Palapala Hemolele, aole hoi na hoahanau. 0 ka na hoahanau e hana ai, o ia ka hooko i na mea a na kahuna e olelo aku ai, pololei a aole paha, o ka hooko wale aku no. 9 Aole e hana mai ka Baibala i kana hana ke ole ke kanaka e hana iho nona iho, ; imi aku i na alakai ana e hiki ai io Kristo la a ia mana wa pu hooulu pu mai iloko o 'kakou e ike i ka lokomaikai o Kristo. Ke ole kakou e lolelole mau iaia a heluhelu mau iaia, me ka iini e loa~ mai ko ke Akua manao, aole hoi o ka kakou iho, elike paha me ka poe wehe baibala, a imi i na kumu o ka loaa ana mai o na nawaliwali kino, e nana wale ana no i ke ola a'e, a pau iho la, kapaeia ua Palapala la, a hiki hou mai ka nawaliwali o ka wa ia e wehe baibala ai. Ua kauohaia kakou, e "Heluhelu nui i ka Palapala Hemolele," ua like ia me kauohaia mai, e "heluhelu mau," aole a ia kau mai ka ino, o ka wa ia e noonoo a'e ai, he J,iibala no ka. Ina p_ela kakou e hana'i no ka Palapala, alatla, e aho no kakou e hoi hou i ka wa o "waawaaikinaaupo ma," a waiho malie i ka malamalama o ke Akua oiaio, i ole kakou e hoohilahila aku i Kona pono Hemolele. Na Hua o ka Noho ana a Noonoo "Hele aku la o Isaaka ma ke kula e noonoo ai." Kinohi 24 :63. O ka poe imi i na mea e naauao a1, a e noho ana na aina hikina, elike me ka poe magoi, ua a' o no lakou a ua hana no i keia mea o ka noho ana a noonoo 1 a he manaoio ko lakou, ina e noho malie kekahi kanaka a noonoo, a i ole hoohui mai paha i kekahi poe hou aku a noonoo like, alaila, e loaa mai ana ka malu ma ka noonoo ame ka ike le'a ana aku i na mea o mua aku. E ninau paha kakou, pehea e noho ai a noonoo? A ia no i kau hana ana, o ka mea nui, ka pono ka mea e noonooia ana, aole o na noonoo lalau. E hookomo mai i ke kii o ka mea e noonooia ana a paa iloko o ka puni~, a i mea e loaa ai ka naauao ma ke1a manao a' e la, e nana a' e i ka mokuna umikumamakolu o 1 Koroneto. He mea oiaio loa, o ka noonoo e hookahua ana maluna o ke ola noho pono, aole ia e holo aku a hoala mai i ka huhu ame ka inaina, hoopololi a hoopoino aku ia hai. 0 ke alahele, a i ole,_ ka loaa o ·ka noonoo pono, ke ku-e ne1 1 keia mau kii i hoaniia a'e la maluna. He mea pono i kela ame keia mea e hoomaamaa i ka noonoo ana i na mea e waiwai ai ame na mea pono; a i keia wa hoi o ke ola apuepue, mamuli o keia kaua, e iini a e noonoo nui e kau mai ka maluhia a e hoohuli houia a'e ke alo o ka aina iluna a noho hou me ka noonoo ao kanaka maikai. I keia wa o ka luku mainoino a hooneoneoia o na hoahanau ame na keiki a kakou, ke ulu nei iloko o 10 kela ame keia mea i aloha i ka nohona maluhia e hana ia mai ka mea ku i ka pono. Mamuli o ka hiki ole ke hoomalu i ka noonoo ma na mea e pono ai, pela i ala mai ai na owalawala ma kekahi huli o keia poepoe honua, a ke ku aku nei kakou a nana aku i na hana ponoole e hanaia mai nei. U a a' o pinepineia mai kakou e na kumu a'o maikai i ka pilikia o ka paulele ana i na mea maoli, a me ia a' oia no, pii a'e la kekahi mea i noonoo no kona pono ponoi, a a'o aku i kona poe i ka mana o ka anunu ame ka waiwai o na aina e lilo mai ai, me ka nana ole a'e i ka nui o na ola e moliaia ana i loaa mai ai ua mea la i makaleho nuiia'i, a mokuia iho lake ola o na kaukani, kane, wahine ame na keiki i hana hewa ole aku. No ka poe e manao ana e kokua aku ia hai, ua lilo mai keia manawa i \\Ta hana nui maoli, ma na mea paha i hiki ke hanalimaia, elike me na wahine e ban': mai nei i na kakini ame na palaka lop1 huluhulu, a manawalea aku i ka Ahahui Ke'a Ulaula, no ka hoouna ana aku i ka poe i pilikia ma Kina ame na aina o Europa ame na wahi e nui mai nei na owala wala ana ame na leo kahea e kokua aku i ka hune, i ka pololi ame ka hoolana ana i na naau i hoehaehaia. I waena iho la o keia mau mea la, mai hoopoina kakou i ka noonoo ana, ma ko kakou mau w·ahi 'ma-lu, e loaa mai i ikaika no ka noho ana iloko o ka pono. Oi aku na' e ke neenee kokoke loa mai ia mau mea, a aaki mai, alaila e hele kakou The Friend-Hawaiian Edition elike me Isaaka i hele ai ma kahi malu o ke kula, kahi lobe oleia o na leo kikiko'u o na manu e lele ana me ka hauoli, kahi hoi o na pua e mohala a'e ana a hookupaoa mai i ko lakou ala, a iloko o ia ano meha la, e noonoo iho. Ma Ka Baibala Na Kakai Ana Ua lilo mai ka Baibala i kauwa hoounaunaia ma keia kaua, e ko kakou aoao, a nolaila, ua hoopihaia ka lewa ame na ale hanupanupa o ka moana me na kauoha ame na kukai ana ma waena o na aumokukaua a pela me na moku ukana e lawe nei i na meakaua ma ka moana me na olelo o ka baibala. Mamua aku nei, ua malamaia na kukai ana mailoko mai o ka buke, i kapaia, he "Code", o ia hoi he buke Ki, a mamuli o ka manaoia ua loaa kekahi buke o ia ano i na enemi, ua hoomaka mai na hoololi, a iwaena o na nui hoololi i hanaia o ka baibala kekahi, e pane ana i na ninau, e baa wi ana paha i na kauoha elike me ka manao o na alakai. 0 keia malalo iho nei ka moolelo i ikeia'i ka hoohanaia ana o ka baibala: E bolo ana mai Amelika aku no Aferika kekahi aumoku lawe ukana o 300 a oi, me na mokukaua holomama ame wawahi, me kekahi mau mokukaua e a'e i hoea aku ka heluna nui maluna o 500. I na hora o ka po, ua papaia ka hoouna ana i na kuk!ai olelo ana mawaena o lakou iho, a i na hora aaki pouli, oiai e bolo pouliuli ana, e hana a e hooko ana na kapena i na kauoha i haawi muaia i ka wa no e ao ana, i ole e loaa mai na ulia ma ke alamoana. E Ioli mau ana na kauoha i kela ame keia la, elike me ka manao o ke alakai nui i waihoia'ku ai ka malu o keia ulumoku nui, a o ia mau kauoha ua hoohuikauia ke ano o ka hoounaia ana i ole e loaa ka ike i na enemi na mea i kauohaia. I olaila, a ia imua o ke alo o kela ame keia alakai, kela ame keia kapena, he poe loea ma na ike like ole, a na keia poe e heluhelu, hookuikui, unuhi a hookupono i ka manao o ka mea i hoounaia, a hoike aku ia mea i ko lakou mau alakai pakahi. I ka po ana o kekahi la a ao a' e ka pu i kekahi la a' e, hoomaka aku la e lele na ninau mai ka moku aku o ke alakai ,elike paha me ke kahea ana i na inoa, alaila, paneia mai, a iloko o na ninaninau a kahea ana, maopopo iho la i ke alakai, ua nalowale kekahi moku. Ia wa koke no i loaa aku i kekahi mokukaua wawahi, ke kauoha e huli i ka moku i nalowale, a hoike mai i ka hopena, I ka la e nee ana, a hala a'e la hoi he mau hora, a i ke alakai e holoholona ana me kona noo1100 nui no keia moku hookahi i nalowale, la weia mai la ka lohe iaia, ua loaa mai he lono mai kekahi mai o na mokukaua e kiai ana, ka ikeia ana o ka moku i kauohaia ai e huli, e hoi mai ana, a ia wa no i kaheaia ai ka helu o ua moku la, me ka ninauia ana ma kekahi ano okoa a'e, a iloko o na minute pokole loa, hooleleia ma i la keia pane :"E nana me ka mokuna umikumamalima o Luke, pauku eono." 0 ka hailoaa maanei, o ia keia: "E hauoli pu mai me a'u, no ka mea, ua loaa ia'u kuu hipa i nalowale." Ua loaa aku ua moku nei ua pilikia ka mikini, a ua hooponoponoia a ua pau, a e makaukau ana e holo mai a hui pu mai me ka ulumoku e holo malie ana no ke kali aku, ua pilikia paha, a i ole, ua hoopahuia e ka enemi, a i ka loaa ana mai o ka pane, ua maha a lana hauoli iho la ka manao o ko lakou alakai nui. Na Kumuhana Ame Na Mane AHAHUI C.E. Poakahi, Mar. 5. Hea e hoomana. Hal. 95:6, 7. Poalua, Mar. 6, He a'o e pono kou ano. Kek. 5 :1. March, 1945 Poakolu, Mar. 7. E malama i ka eehia ma ka hoomana ana. Heb. 2 :20. Poaha, Mar. 8. E oiaio ma ka hoomana ana. Ioa. 4 :24. 11 Poalima, Mar. 9. Ka Iesu hana maamau. Luk. 4 :16. Poaono, Mar. 10. Ka haawina a'o maikai mai ka Ekalesia Kumu mai. Oih. 2 : 46, 47. Sabati Mar. 11. Kumuhana: E ano hou a'e mamuli o ka hoomana ana. Kol. 3 :15-17. Poalima, Mar. 30. Ke alahou ana o na mea apau. 1 Tes. 4 :17. Poaono, Mar. 31. Ke ola no ka wa pau ole. Hoik. 1 :18. Sabati, Apr. 1. Kumuhana: Ke ola hiki ole i ka make ke lanakila maluna ona. 1. Kor. 15 :50-58. (Ka La o ke Alahou) Poakahi, Mar. 12. "Ke kahu o ko'u kaikaina." Kin. 4 :9, 10. Poalua, Mar. 13. Ke kulana kupilikii. Hal. 142 :4. Poakolu, Mar. 14. Na hoku o ka leialii. Dan. 12 :3. Poaha, Mar. 15. Ola ke kanaka makapo. Ioa. 9 :35-38. Poalima Mar. 16. Hoolaia i lawelawe hana aku. Mar. 5 :19, 20. Poaono, Mar. 17. He uhane i hoopakeleia mai ka make mai. Iak. 5 :19, 20. Saba ti, Mar. 18. Kumuhana: Ka hauoli e loaa ana i kou J{ai ana ia hai me oe. Ioa. 1 :35-42. Poakahi, pr. 2. Ke kono e hoomana. 1 Oihanaalii 16 :29. Poalua, Apr. 3. He olelo hooholo kupono. Hal. 116 :1, 2. Poakolu, Apr. 4. Ka launa ana e loaa mai ai na kokua. 2 Tim. 2 :22. Poaha, Apr. 5. Ka Olelo e noho ana iloko ou. Hal. 119 :11. Poalima, Apr. 6. Ka launa hoaloha ana iloko o ka hoomana. Heb. 10 :25. Poaono, Apr. 7. Hooikaika e mahuahua ma na mea apau. 2 Pet. 3 :18. Sabati, Apr. 8, Kumuhana: Na kumuwai o ke ola Kristiano. 1 Pet. 5 :6-11. Poakahi, Mar. 19. Ka mea i amo i ko Kristo kea. Matt. 27 :32. Poalua, Mar. 20. N oiia'ku e hapai i ke kea. Mar. 10 :21. Poakolu, Mar. 21. Kau puia me Kristo. Gal. 2 :20. Poaha, Mar. 22. Ae e make ma ke kea. Pil. 2 :8. Poalima, Mar. 23. Kaena no ke kea. Gal. 6:14. Poaono, Mar. 24. Mai ke kea a i ka nohoalii. Heb. 12 :2. Sabati, Mar. 25. Kumuhana: Kona kea ame ko'u. Matt. 16:24-28. Poakahi. Apr. 9. E kiai i kou naau. Na Sol. 4 :23. Poalua, Apr. 10. Ka naau hilinai oleia. Ier. 17 :9. Poakolu, Apr. 11. Ko Iesu naau aloha. Mat. 9 :36. Poaha, Apr. 12. Mai ka naau mai i piha. Luk. 6 :45. Poalima, Apr. 13. Na noonoo elua e paio ana. Gal. 5 :7. Poaono, Apr. 14. Ke aloha maemae a hookamani ole. 1 Pet. 1 :22. Sabati, Apr. 15. Kumuhana: E hoomalu i kou mau noonoo. Kol. 3 :8-15. Poakahi, Mar. 26. Hoopakeleia mai ka malu make. Hal. 49 :15. Poalua, Mar. 27. Ke kino no ka lepo, ka uhane i ke Akua. Kek. 12 :7. Poakolu, Mar. 28. Make iloko o na hala, ola ma o Kristo la. Rom. 6 :8-11. Poaha, Mar. 29. No kona ola ana, ola iho la au. Ioa. 14 :19. NO KE OLA OKA PEPA Oiai, ua loaa mai i ka Mea Unuhi a Hooponopono, he leka e ninau mai ana ia wai la e hoounaia mai ai ke ola o ka kakou wahaolelo, e ia no ka pane p;kole: i ka Papa Hawaii no. 0 ka mahele hoopuka ka i ka oukou kauwa, a o ke eke, a ia no ia Hagai. 12 The Friend-Hawaiian Edition BIBLE STUDY * Psalm47 This was the song used at the great Feast of Trumpets, which corresponds roughly to New Year's day. A reading of the Psalm shows why this was so, for the lines glorify God. When one knows of this Psalm and its use, he cannot but be struck by the contrast between the customary New Year's celebration in the Western World and this which in our Bible lies before us. We mark the passing of human time and human development ; they sang God's praises. In the Christian church this Psalm is customarily used on Ascension Day. Again, a perusal of the lines demonstrates the reason for this. Here are two brief comments. 1) All the way through his work the author speaks of a universal God. God reigns everywhere. We agree to this in principle, for it is among our cherished Christian principles. But how hard it is to keep it in practice. This is particularly so now, when the actions of our enemies almost drive us to exclude them from the fellowship of nations. Even so, they remain under God, for the psalmist was correct. 2) Note carefully the words of the seventh verse, "sing praises with understanding." It may be that the writer set these words down without giving them more than a passing thought, but what a world of difference there is between singing praises and singing them with understanding. Many people can and do sing praises to God. They can be heard every Sunday morning March, 1945 in many of our churches and often between Sundays. Their voices are joyous and happy. Yet it may be that they do not actually know what they are ·doing. The psalmist speaks of singing . with understanding, which means that both the words and the music express a consciously held sense of a relationship to God which calls forth praises. When a man feels himself indebted to another person for something that has meant much to him, then his praise of that person arises because of an experience which is known and recognized. It is praise with understanding. Just so as man sings praises to God. They should and must be sung with understanding. Nothing less is adequate for God; indeed anything less becomes formal behaviour and ranks with the Hebrews who kept sacred days but knew not God. Praise must be offered God with understanding. Psalm48 Here is another praise psalm. The writer was moved by the beauty of J erusalem and the temple; apparently he had walked outside the city gates and looked back at the view. To him it was impressive, and symbolic of God's power and majesty. But there was much more behind his words than his experience. He had lived in Jerusalem when the armies of foreign rulers came marching up to take the city. Doubtless he had shared in the fear which had filled the hearts of the people at that dire occurrence. But then the enemies had marched hastily away, 17 and the joy of the populace was unbounded. Out of this·the poet wrote. The story of what had happened is included in verses four to six. (Verse 7 is to be regarded as an addition because there would be no reason to add a naval engagement to a land seige). The description fits well the campaign of Sennacharibt against Jerusalem which is found in 2 Kings 18 :37 or in 2 Chronicles 32 :9-22. If this is the case we can well appreciate the poet's words and the reason he would write them. Note particularly verse eleven, "Let Mount Zion rejoice," and ask why there should be rejoicing. The author is clear as to the answer, "because of God's judgments." This is significant. People are to rejoice, not because God has done for them something they wanted, nor because He has saved them from their enemies, but because God's judgments stand sure. It is relatively easy to see God's hand in events that confirm our desires, but it is much more profound to thank God for the stability He has fashioned in our world. The last verse in the Psalm shows that the words of the poet were not idly written. He vows that God will be the guide forever. God guides through His judgments which are always firm and are shown in man's world. Psalm 49 One of the age long questions which has bothered and still bothers the mind of man is that of the prosperity of wicked people. Why should those who disobey God's commands and pay no attention to God's presence become wealthy, have fine homes, and appear supremely happy? There hardly seems an answer to that question. Through the years many men have thought about it and written about it. This Psalm is one of those writings. Reading between the lines, one comes to see that the writer was a poor man, perhaps one who had suffered at the hands of the rich. At any rate, he seeks some justification for his belief that he, with his 18 faith in God which is the only possession he has, is more secure than the rich who have so much more to make them secure. His poem is a meditation on life giving his understanding of the real situation. In essence, his thought runs something like this. All men die, and w_h en they do they take nothing with them. In death all men are equal, "wise men die, likewise the fool and the brutish man, and the rich leave their wealth to others." Therefore, wealth is obviously meaningless. What then does count in life? Man's soul, which must be redeemed and saved. And here there is a contrast, for the rich fail to understand this. They think that their wealth will save them, but "none by any means can redeem his brother that he should live forever." On the other hand, the poet knows that he depends upon God, for "God will redeem my soul from the power of the grave." With this resolution of the problem the writer is content. And indeed, he has struck the only adequate note, for he has touched the choice so clearly set forth in the New Testament in the words "ye cannot serve God and mammon." A few suggestions about the make up of this Psalm may help with the reading. The first four verses are an introduction. The poet calls upon others to listen to what he has to say. His words here arouse ones imagination. Where was he? Whom was he speaking to? What were the circumstances and the setting? It may be that he composed his poem and then went out in the market place to read it. If he did he would soon be surrounded by groups of poor people who would be asking the very question with which he dealt. At least one can go on speculating for quite a time as he reads that introduction. Then note that the poem is-in two sections each followed by the same chorus ; verse twelve is the chorus and so is verse twenty. It is better to read the twentieth verse in the same way as the twelfth. Somehow the printing of the twentieth is slightly in error. Again, in the fifth verse, instead of the clause beginning "when the . . ." read the followThe Friend ing: "when foes compass me with evil:" This makes much better sense and 1s according to the better manuscripts. Likewise in place of verse thirteen as it stands read, "This is the way of them that have self-confidence, and the latter end of them that are pleased with their portion." In this way the true sense of the passage is restored. There are three comments that deserve attention : 1) The author does not envy the rich. That is rather unique, for during many ages in history the poor have done just that. It is in fact the common attitude. The poor would like to be rich, often they strive to be rich, and if that is not possible they seek to copy the rich in so far as they are able. Rich people have an attraction about them which makes others long to be like them. Out of this comes envy. But the poet does not do this. He fears the rich, probably for the power they have over him, but he has no desire to be like them. This is an attitude quite foreign to our day, yet one that should make us think. 2) The author does not equate being r!ch with being evil. That is an erroneous thmg to do, even though far too many people do it. No such equation can be drawn. It does not follow either that all rich people are bad or that all poor people are good. Badness and goodness are pretty evenly sprinkled around, for moral standing is not correlated with economic standing. This the poet saw, for he was clear sighted, and his words are a helpful reminder. 3) The author knew that the real issue of life rests in the destiny of the human soul. He noticed that the wealthy tied their souls to material goods ; and that he had sought to place his soul in God's hands. In that he set forth the truth all men must know. Their lives centre in their souls, and their end is determined by the power into which they commit these souls. Since God is the source of man's life He is the one who must save the soul, if it is to be saved at all. That is the issue that our faith lays before us, the issue of life or death. March, 1945 Psalm 50 This writer speaks of God's judgment and draws the distinction between those who "offer God thanksgiving and pay their vows unto the Most High" and those who "have hated instruction." The former are called God's "saints," while the latter are · "reproved" and punished. The poet wrote with a deep appreciation of the Ten Commandments and the place they occupy in God's leadership and guidance. In the eighteenth and nineteenth verses he refers specifically to the seventh, eighth, and ninth commandments, describing the ways in which people break them. Furthermore, he has no use for a sacrificial system and thinks that it carries no weight with God. To him, the Commandments are the means by which God relates Himself to man. Man must obey. The author calls the law "instruction," for that is what it is. And in the end he asserts the permanent validity of the law, for the simple reason that God gave it. The psalmist may serve to remind us of something we tend to forget. We have Jesus Christ, and He appears to us such a final and overwhelming revelation of God's purpose that the law disappears. Yet Jesus re-emphasized it and at many points made it more difficult to hold. For in the law there remains something of God's leading for man. There must always be an ethical expression to the life man has. Psalm 51 One approaches this Psalm with hesitancy, lest anything he may say should spoil it. It is perhaps one of the highest outpourings of a human spirit to be found in the Old Testament. At many points it marches side by side with some of the great New Testament writings. It has been taken by Christian people everywhere and used as a true expression of their own feelings. This has happened so much that the wonder of it has been lost. How could one before Christ write as the poet has written? Yet here is the work before us. 19 The man is a sinner and he knows it. He is not dramatic about it, nor wildly emotional, nor ridiculously grovelling. He knows how he stands before God. He knows too that the whole blame lies with him. God has done everything for him, and he has done nothing. Yet there is one thing remaining for him ; one thing in which he can trust absolutely, and that is God's love. The idea that God is love was held, of course, during Old Testament times. It remained pretty largely an idea, however. How this man learned of that love as a vital, effective experience in his life, remains a question. All we can say is that God taught him just as God teaches us. Read, then, as we comment on passages of this Psalm, and as you read let the words of the writer sink in. Here, our numbers refer to the verses in the Bible. 1 and 2) Note how the writer describes himself. "Transgressions" are the breaking of the law. "Iniquity" is the perversion of the right. "Sin" is a failure in the direction of life. The series of three goes from the superficial to the fundamental, from that of which many are aware to that which is basic in human life. Man readily knows when he transgresses for the law stands ever beside his conduct. It is more difficult for man to admit iniquity, for he has all sorts of explanations and excuses which enable him to hide it from his eyes. Man makes the wrong into right with ease and thus loses the knowledge of his iniquity. While as for sin, modern man scarcely understands the word at all. The author knew what it meant. Man's life should be wholly directed to God; the aim of life is to do God's will; sin is a failure to accept that aim. That throws the direction of life off. 3) The writer is conscious of his condition. And that is something significant. Man may think he knows what his life is like, but does he? How can he know? In other words, man's assurance that he can estimate his own condition may be quite ill founded. He may be using the wrong measuring post. 4) The man's whole life 20 is set before God. We have no way of knowing what the man had done, nor do we know whether any of his fellows were affected by his actions, but whatever had happened the man was sure that the crucial relationship that had been affected was that he had with God. Oftimes we are upset by what we have done to some other person, and strive to right that wrong. And of course, it is proper that we do so. But when we have succeeded in straightening the matter out we seem to have done all that is required. Far more was involved, however, for God was there as well. The relationship between God and ourselves was disturbed in that wrong act and that needs to be dealt with. All thi~ the poet knew, for while he tells us nothing about his deeds on the human plane, he tells of his break with God. He goes even further than this in saying that the evil he had done, together with the train of sorrow and trouble which has followed it, is all evidence of God's presence and judgment. In the face of that testimony think of our day and the meaning of the events now transpiring. 5) The writer sees himself as a child of evil. This is not a condemnation of his parents; nor is it an excuse for his own life. It is a plain statement of fact and a clear sighted recognition of his oneness with all humanity. 9) He seeks a restoration of his God relationship and this is the first part. That which he has done must in some way be blotted out. Only God can do that, since it is against God he has sinned. One cannot help but pause in reverence before a person with such clear sight. Not a word of blame for anyone but himself; no pleading of extenuating circumstances in the hope that God might be lenient; no costly sacrifices designed to win God's favour; no abysmal denouncing of himself in the hope of winning God's pity. Simply a straightforward appraisal of himself and an utter trust in God. 10) But he knows that it is not enough for God to forget that which has past. That (Continued on Page 31) The Friend A Vision of God for American Christians * Like Job, European Christians have been confronted with the problem of maintaining their religious integrity in the face of terrible privation and disaster. The Nazi dictators expected them to follow the advice of Job's wife: "Curse God and die." Instead, like Job, they have made a valiant stand for the truth, born up by their own mental integrity and the spiritual conviction that, all evidence to the contrary, God is at hand and will vindicate his own. When things get bad enough, man must either curse God or pray. Job and the European Christians chose to turn to God in their hour of crisis. But trying as the problems of the European Christians have been, perhaps we, of the churches of America, have been set an even more difficult spiritual lesson : that of maintaining our religious integrity in the face of economic prosperity. Job was described as a wholly righteous man before his adversity. But certainly, however formally righteous and non-sinful he was to start with, it took trouble to bring out the best in him and make him something more than just a tiresomely good old man. Has American Christianity the virility to find God without entering into the valley of the shadow of death? Major General Vandegrift says: "When people get down to bedrock they begin to know what counts. Food and water and sleep are not luxuries; they are necessities. And so is faith in God." The men of the Solomons campaigns learned about God by coming face to face with stark reality. European Christians, Chinese Christians, Christians in NorthMarch, 1945 ern Africa, have learned the same way. Have we in comparatively safe and prosperous America been deprived of a great spiritual experience? Will our boys return to find us still dabbling in a religion of polite and formal banalities? It is not fashionable at the present time to pay much attention to the chapters in the gospels which deal with Jesus' temptation in the wilderness, yet those experiences are an essential element in the Gospel narrative. Christ's supreme sacrifice becomes more significant for us as we consider that the kingdom and the power and the glory of this earth were his for the taking. Job learned about God by being thrust into adversity. Christ demonstrated the Godly way of life by voluntarily assuming the burdens of mankind, giving his very life that all men might have life more abundantly. Perhaps we, in America, may find God as we voluntarily assume the burdens of others, less fortunate than ourselves : As we give that a starving child of China, or Greece, or other countries as they are reopened to Christian ministrations, may have food; that a lonely missionary may continue his work of healing and teaching ; that men in the prison camps of all nations may have the solace of music and the healing therapy of occupations for hands and minds; that young girls, far from home, and doing strange tasks may have Christian friendship and spiritual guidance; that Christian students may be trained for tasks of leadership in the postwar world; that men and women every(Continued on Page 28) 21 United Christian Youth Movement AT THE BOOK ROOMS By Lillian Tam Three Publications: 1) * LEO HOONANI-The Hawaiian Hymnal New Edition is now ready.................................. Price $2.00 • 2) THE MORNING STARS By Albert S. Baker The authentic story of a great missionary effort written by one of. our own leaders. This belongs in every Christian family, for it is a tale out of the Christian heritage .............................. Price $ .75 • 3) THE CONGREGATIONAL CHURCHES History, Spirit, and Organization By Oscar Maurer and Leslie Dunstan Two series of lectures combined in one pamphlet .............................................................. Price $ .50 22 The friend What Is It? The United Christian Youth Movement is a concerted effort of the Protestant youth agencies of North America to unite young people in a common program emphasis. Its theme is "Christian Youth Building a New World." Forty-two Protestant denominations, representing 90 per cent of Protestantism, 31 state councils of churches, and twelve interdenominational agencies comprise the United Christian Youth Movement. The total young people served by the combined efforts of these agencies is 10,000,000. The United Christian Youth Movement was started in 1934. Its major plans and emphases are developed by a committee on which are representatives of all denominations, state councils of Christian education, and interdenominational Christian youth agencies cooperating in the movement. In June of 1936, the committee called the Christian Youth Conference of North America at Lakeside, Ohio, which was both the culmination of a vital movement among young people of the churches and the beginning of a fellowship of Christian youth in action. The first Lakeside Conference was followed in 1938 by the meeting of the Christian Youth Council of North America at Columbus, Ohio. Other significant assemblies have followed rapidly. Wherever Christian young people are attempting to build a new and better world, there is the United Christian Youth Movement. A local church young people's group March, 1945 participates in the United Christian Youth Movement when it builds its program to provide for study, action, prayer and fellowship with the intent of building a more Christian world. No new local church or interdenominational organization is contemplated or necessary. Young people of ch1;1rch school classes and departments, young people's groups and youth councils, as they develop their own programs, are contributing factors in this united movement. But groups of young people in individual churches cannot build a new world alone. As the problems of the present day are faced, it is becoming increasingly apparent that, in order to meet the needs of local communities of the nation, and of the world, Christian young people must join together in united action to express their unity in Christ and to accomplish those things together which they could not accomplish alone. So then the United Christian Youth Movement is not only the expression of young people in churches everywhere as they study and work to build a new world, but it is as well these young people as they labor together to the accomplishment of the common task. Purpose of 1944-United Christian Youth Movement. ( Mass gathering of Protestant young people from United States and Canada.) To express the unity of Christian young people in achieving the task of the Kingdom of God. To aspire local, state and national youth 23 To crystallize in the minds of youth of North America the United Christi an Youth Movement as the spearhead of their cooperative work in building today for a Christian world. groups with an ecumenical spirit operative in meeting the needs of youth today. To bring Christian young people to deeper personal consecration to the inclusive Christian community. The Light Invisible Liberty is an unseen thing ... not to be grasped by selfish hands ... not to be taken for granted ... not to be symbolized in monuments and then forgotten. Liberty is something that must be fought for . . . and when gained to be guarded with the jealous care of all free men. Liberty can't be seen . . . it is a thing that flames only in the hearts of free men. Let us resolve today that every move of ours is one that fights for this bright Iight of ours that the whole world looks to us to keep aflame. Report of General Council Meeting Following are excerpts of a letter from Mrs. Galen Weaver, who is on the mainland at present, to Mrs. W. J. Forbes of the Woman's Board. Dear Mrs. Forbes: The General Council of Congregational Christian Churches held at Grand Rapids from June 21-28, was a very inspiring session. I can assure you that Mr. Weaver and I feel that we were extremely fortunate in this time of uncertain travel to have been able to arrive in time to serve as delegates from Hawaii. I attended the luncheon held Saturday to which over four hundred women came. Mrs. Albert Palmer presided. I was introduced as the delegate from Hawaii "who brings with her a gift to the Council." I had to disabuse them of the idea but did bring them the warmest greetings of their sister organization. I received a very hearty applause and several exHawaii folk sought me out after the meeting. There were over 900 delegates present with a total registration of more than 1,700 people. We met old-timers like the Albert Palmers, Philip A. Swartz, Herbert Loomis and others. They were all eager to have word of Hawaii and of the many friends they left behind. Dr. Charles S. Johnson of Fisk University told of the fine way the inter-racial * American Factors, Ltd. 24 The Friend March, 1945 * problems due to wartime developments are being met in San Francisco and the Bay area. Here 50 organizations are working together to find a solution. Even the mayor of San Francisco visited schools and factories to try to develop a better understanding of the problems. Dr. Lieper reported that 87 churches now belong to the World Council of Churches. We cannot hope that the Christian Church can hold the world together until the churches themselves are more united than they are today. One of the most important subjects which was discussed at great length at this General Council meeting was that of whether the Evangelical Reformed Church and the C o n g r e g at i o n a 1 Christian Churches should form an organic union. Reinhold Niebuhr is an outstanding member of the Reformed Church and he expressed his pleasure at the prospect of being united with our church in a common cause. Dr. Niebuhr gave a series of thought-provoking addresses in the afternoons. A most impressive service was conducted one evening when the missionaries present sat together by countries in which they served. At that time Miss Saisie Hibbard, a descendant of our own Hiram Bingham, was commissioned to service as a nurse in Turkey. It was interesting to 25 have Robbins Strong, who has just returned from China on the Gripsholm, assist in the commissioning of this newest of our missionaries. The dedication of the World Order Compacts on Sunday night, June 25, was perhaps the climax of the whole Council. Two people in Pilgrim costumes received the signed compacts when they were brought forward by the State Superintendents at the call of Ray Gibbons of the Council of Social Action. The compacts were then laid upon the altar, with an act of consecration. They were from 1,670 different churches. Central Union and the Church of the Crossroads were among these. Representative Judd, former American Board medical missionary in China, gave a stirring address at this service. You can see what a stimulating and sobering experience attending the con£ er ... ence was. My greetings to each member of the Donate to the Blood Bank Serve in Silence City Transfer Co., Ltd. For Duration 1237 HOPAKA ST. PH. 1281 More magazines needed by service men. After you read them, take them to Motor Corps Headquarters. * CITY .GRILL 72 S. King St. 26 Phone 4290 Woman's Board and to all inquiring friends and may the year ahead be a fruitful one in his service. Very sincerely, REVA M. WEAVER The Strength in Union * It is easy to see, through the writings and speeches of American Statesmen, that they were completely aware of the fact that a successful democracy must be founded on unity of thought in certain incontrovertible fundamentals. America today is the one land in the world where men have unceasingly striven to live up to the belief so ably expressed in the Bill of Rights that " . . . all men are created equal"--equal in the sight of God, equal in their freedom of speech, equal in their freedom to worship, and equal in their freedom of opportunity. It is on this belief, in fact, that America was founded. It is in this belief that our Union was preserved and it is for this belief that today our men are fighting throughout the world. Take a Tip from Your Servel Serve in Silence HONOLULU GAS CO. The history of our country shows us that our leaders-taking an example from medieval and modern European upheavals, avoided the pitfalls of foreign governments whose very powers were frequently based on persecution and bigotry-to insist that the America which they were developing be free from such destructive, annihilating horror. Roger Williams in the middle of the 17th century said it in the simplest terms as follows, " ... all men may walk as their conscience persuade them, everyone in the name of his God." George Washington, an outstanding military leader and statesman, expressed himself forcefully on the subject of freedom of worship when he said, " ... every man, conducting himself as a good citizen, and being accountable to God alone for his religious opinions, ought to be protected in worshipping the Deity according to the dictates of his own conscience." Later, Lincoln stated emphatically,"... Let them beware lest they destroy the principles of democracy, of which rightly considered religious freedom is an integral part." Our own century-before the lush 1920's-was crowned with two outstanding statements on this subject. Charles Evans Hughes said, ". . . The right to religious liberty has become a truism, and we are so familiar with this conception that we are likely to forget at what cost freedom of conscience has been won and also the danger to which we are constantly exposed by a recrudescence of bigotry"; and Woodrow Wilson, a little later said," ... It does not become America that within her borders, where every man is free to follow the dictates of his conscience and worship God as he pleases, men should raise the cry of church against church." MAILE BUTTER Tastes Better FOR SALE BY ALL GOOD GROCERS March, 1945 Save Wisely Today . for Tomorrow * Sun Life .Assurance Co. of Canada A. V. Fortye, Hawaii Manager Phone 6338 201 McCandless Bldg. UNITING all HAWAII *INTER-ISLAND Steam Navigation Company, Ltd. Fort and Merchant Street• HONOLULU BE FAIR WITH YOU RS ELF LET INSURANCE SAFEGUARD YOUR PROPERTY. - - - - Alexand•er & Baldwin, Ltd. INSURANCE DEPARTMENT Telephone 4901 27 COMPLETE INSURANCE SERVICE Fire • Marine • Casualty Automobile • Life HOME THE 129 SO. XJNG ST. People today do not realize that one of the keystones of unity is respect for the other man's religious beliefs, his racial background, his color or his name. Many of us today do not realize that by unconsciously passing on rumors which deride, we are playing Hitler's game of "divide and conquer." A VISION OF GOD FOR AMERICAN CHRISTIANS ( Continued from Page 21) Good Neighbors FOR NEARLY A CENTURY In this busy wartime you will find an extra convenience in our COMPLETE BANKING FACILITIES. 20 locations to serve our "good neighbors" BISHOP NATIONAL BANK OF HAWAII AT HONOLULU n1umuirs I I •• ··-···------·· •J•• I • 28 where may have the healing word of the Scriptures, so precious to them in time of adversity; that the demolished churches of Europe may again spring to life as cente~s of spiritual power within their commun~ties; that refugees, weary from their struggle against N azidom, may find rest and sanctuary and a chance for a new life. Do we care enough about finding God, as individuals, to sacrifice some of our material possessions, do without some of our useless trinkets, give up our competitive way of life which demands that we have all, or more, than our neighbor can boast? Which is worth more to you-the look of envy on your neighbor's face, as you appear in some new finery, or th~t vision of God which may be yours m knowing that you have chosen to share what you have with Christ, by giving to his needy ones?-(From the Committee on Overseas Relief and Reconstruction created by the Federal Council of Churches of Christ in America). •• •• For Distinctive Gifts and Hawaiian · Sportswear 1162 FORT STREET • and in the WAIKIKI THEATRE BLOCK •• •• BOTH INTO PRISON AND TO DEATH ( Continued from Page 7) even met the prisoner. Did it several times. He certainly has changed." The bystander listened more carefully. What authority, what conviction rang in Peter's voice: "Repent, my friends, repent. Receive the Lord Jesus Christ whom God has sent to bless you." He'd never heard anyone speak like that before, although they said that Jesus had spoken with the same sort of power . . . Oh, what was that group of people coming up behind Peter? "Peter!" The bystander shouted without realizing it. "Peter !" Peter half turned. So it was his time now ! There were the priests of the temple and the Sadduccees. The Captain of the Temple was angry. Peter did not flinch as they seized his arms. A night in jail! What of it? Trial the next day before Caiaphas ? Peter's heart leaped. God did give people a second chance after all. This time would be different. * * * Peter looked boldly at the Sanhedrin. What was this that welled up inside of him? He must speak, he must tell them. Oh, they wanted him to speak, did they? They wanted to know by what power he and John had healed the man? All right, they should know ! "Rulers of the people-elders of Israel, you ask me by what power the man at the Gate Beautiful was made whole? Don't you understand? The power of Jesus • The only bank in Hawaii with this protection is AMERICAN SECURITY BANK King and Nuuanu Sts. Honolulu, T. H. It's worth going back for a second helping! That's why Love's Crispy Crackers are a saving grace in ev~ry household. They are also ideal with cheese, or condiments, for !Jnexpected guests. ' CRISPY CRACKERS • • The Friend March, 1945 29 To be Served by "WI LL IAMS" is a mark of distinction. Personal attention by an expert staff of assistants. Twenty-four Hour Se"ice Williams Mortuary, Ltd. 1076 S. Beretania Phone 3524 45 years of Service to the people of Hawaii with widely diversified lines of merchandise * The Von Hamm-Young Co., Ltd. King and Bishop Streets Honolulu, T. H. Christ of Nazareth healed him. You crucified Him, but God raised Him from the dead. He lives ! Only by him can a man be saved; only from him can new life come. There is no other name under heaven which holds that power." Peter stopped. Why was the Sanhedrin so silent? Could they be afraid? They might well be. What was Caiaphas ordering him and John to do? Oh, to leave the council while they conferred. Well, let it be prison again, or death. Let it be. Such things were unimportant. Outside five thousand people were praying. The Master was with all of them-with him, with John, with the new followers. Peter lifted his eyes toward heaven. Caiaphas looked sternly at the two men who were being returned to the council room. The nerve of these two ignorant fellows was unbelievable. The High Priest cleared his throat and tried to speak authoritatively: "Understand the sentence of this court. You are to be released on one condition, that you neither speak nor teach in the name of Jesus again. Obey, and you will be unharmed. Disobey, and the power of this court will be raised against you." Peter was amazed. Was that all they dared to say? The cowards. . . "Rulers of Israel, it's up to you to judge whether we should listen to what you say or whether we should listen to God's voice. You will have to decide that and do what you like. As for us, we must obey God. The only right thing we can do is to tell We Are All Working Men and Women Workers of every kind, bankers, merchants, mechanics, lawyers, clerks, s!enographers, and those who do hard "unskilled" labor, are valua~le custo'!lers of th•! Bank, and _ everyone finds the kind of banking service he requires for his own special need. We Will Welcome Your Account BUY BONDS * Territorial Distributor of Sheaffer Pens and Pencils HONOLULU PAPER CO., LTD. THE PIONEER PAPER HOUSE Ala Moana at South St. Ph. 2371 THE ASSURANCE OF LIFE ( Continued from Page 2) There can never be any defeat for that power; it can never leave. The Resurrection is the new creation, the giving back into the world of the power that was there at the beginning. That is why man sings, "Hallelujah, Christ is Risen," for man lives through Christ. Dependable Trust Service for All Hawaii BIBLE STUDY (Continued from Page 20) may for the moment re-establish a relationship between them. Yet unless something happens to him, unless new life PIGGL~iiwlGGLY ALL OVER THE 'WORLD Do your shopping for Better Foods .. Quality Meats .. Island and Mainland Fresh Fruits and Vegetables .. at Piggly Wiggly Stores. There is one located in your neighborhood; BRANCHES LOCATED AT-Mokapu, Waikiki, Kaimuki, Waipahu, Waialua and Pearl Harbor, Oahu; Lihue and Kaci~ Kauai; Wailuku, Lahaina and Paia, Maui; Hfto, Honokaa, Kohala, Kealakekua and Pahala, H_awah. COLLECTION 0FFICES--Aiea, Ewa and Wakiawa, Oahu; Hana, Maui; Kaunakakai and Maunaloa, Moloka:a. 30 the wonders which we have seen and heard. Christ Jesus lives. That we must say to all who will listen. He alone is our Master." Peter's voce rang. This time it was different. . . "I am ready to go with you both into prison and to death. Let me die with you. Even then I will never deny you. . ." Peter hardly realized that he was walking out of the Council Room, free. Who was it that was going with him? John, to be sure, but there was another presence. Another Presence. Peter walked faster. He must find the followers and tell them. The Master was indeed ip their midst. The Friend 1409 So. Beretania St. Walalae and 10th Aves. 2018 Kalakaua Ave. 2456 Kalakaua Ave. Nuuanu and Pauoa Rd. 1250 Punchbowl St. Waialae Ave. and Church st 1869 No. King st. · Wahiawa, Oahu WESTERN STATES GROCERY HAWAII, LTD. Owners and Operators March, 1945 31 Lauhala Purses 45 S . KING STREET. N[AR BETHEL Wall, Nichols Co., Ltd. Headquarters for Technical Books 67 S. KING ST. PHONE 6067 To Win is to Serve! DO YOUR PARTBUY BONDS! CITY MILL CO., LTD. Honolulu l 32 LUMBER DEALERS Phone 6081 . comes to him, he realizes that he will go back where he was before. And again, God must give that life. Man cannot raise himself by his own power, for his power has shown its inadequacy. God must fill him with new life; then and then only can he live as he ought. Note how in the suc.ceeding verses he lays his requests before God. 13) Here is his vow. He will speak to others like himself, telling them of what God has done for him. Some of the psalmists wrote of testifying in the congregation. This man will seek out other sinners. 17) A broken and contrite he~rt is _the offering God will accept. This wnter learned that in experience. His work ends with the seventeenth verse. The last two verses are so completely out of harmony with all that has gone before that they must properly be reo-arded as additions. The eighteenth t, verse asks about the rebuilding of Jerusalem. No one who had set down the deep and searching lines of the original poem would put on such a mundane note as that. And as for the nineteenth verse, that has to do with the sacrificial system of the temple, a practice outside the vision of the one who has known God in forgiveness and love. We do not know what happened to the author of this great Psalm. We can imagine that his prayer was answered. To us and to all men he will be one who has put into beautiful language the deepe~t expressions of which the human soul 1s capable as it understands itself before God. * LUMBER & BUILDING MATERIALS HOME BUILDING SPECIALISTS Since 1852 HONOLUW HAWAII II CO-OPERATION IS A WONDERFUL THING Icooperated TS in the matter of travelling. gratifying to note how Honolulans, and especially the housewives, have Honolulu shoppers have done much to relieve an almost impossible situation by scheduling their trips to and from town during the hours when a gr.eat majority of the workers are on their jobs. We just hate to think of what this city's bus service would be like if we didn't get this cooperation. Buy United States War Bonds and Stamps The B. F. Dillin.gham Co., Ltd. INSURANCE DEPARTMENT Dillingham Transportation Building - HUNOLULU The F,riend - - RAPID --~ - TRANSIT CO. LTO - |
Publisher | Hawaiian Evangelical Association. Board |
Date | 1945-03 |
Type | Text |
Format | application/pdf |
Language | eng |
Spatial Coverage | Hawaii |
Rights Management | https://rightsstatements.org/vocab/CNE/1.0/ |
Scanning Technician | Kepler Sticka-Jones |
Call Number | AN2.H5 F7; Record ID 9928996630102001 |
ARK | ark:/87278/s6jm6ncr |
Setname | uum_rbc |
ID | 1396091 |
Reference URL | https://collections.lib.utah.edu/ark:/87278/s6jm6ncr |