|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.|
The Friend Hawaiian Edition February, 1945 THE FRIEND VOL. CXV HONOLULU, HAWAll, FEBRUARY, 1945 No. 2 Lent The Hawaiian Board is the Executive Board of Hawaiian Evangelical Association. The cnost ; ru tion 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 ti e Hawaiian Evangelical Association." In that same article the duties of the Hawaiian Board are de.fined as "to take charge of the Home Missions on these Hawaiian Islands, including Christian education, publication and evangelization." Vol. CXV February, 1945 Number 2 CONTENTS Page Lent ··········· .......................................... ········· ....................... ············· ... ····· l The Norwegian Church Struggle ............................................................. . 3 Fellowship of Those Who Care ................................................................. . 6 Woman's Board ........................................................................................ 7 Women Serve ...................................................................................... 9 News .................................................................................................. 11 A Letter to Young People .......................................................................... 12 Christian Education .................................................................................. 15 Bible Study ................................................................................................ 18 Review of Federal Council ........................................................................ 21 Boys' Camp ---------------·-----·---------·---------.--- ----------·------------- --·-- 23 THE FRIEND Editor, J. Leslie Dunstan, Ph.D. Associate Editor, Florence H. Macint_yre Translator, Rev. Simeon Nawaa 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 Con2ress of March 3. 1879. Subscription price, THE FRIEND, 2 Sc per vear'. * The observance of Lent has had a long and interesting history in the Christian Church. In the beginning it was only a short period of time, the forty hours between G~od Friday afternoon and early Easter morning. During this time people kept a rigorous fast, a good many going so far as to abstain from food completely. Both Irenaeus and Tertullian, eminent leaders of the early church, speak of the custom. As the years passed the length of time for the Lenten observance was increased, until it became established at the forty days with which we are familiar. The practice of fasting was also maintained, although certain accommodations had to be made as the duration of the season increased. Fasting came to be expressed by the giving up of meat throughout the whole time, and by not eating at all on certain chosen days. These customs became so general that they were written into the laws of England. And even though they fell into disuse those laws were not repealed until the middle of the nineteenth century. Our Protestant forebears, opposed as they were to traditional fixed forms of religious observance which seemed to them but so much outward observance with no real life, revolted strongly against the Lenten observance. They refused to take cognizance of the season and made no pretense of fulfilling the requirements. Indeed they went so far as to behave in ways exactly opposite to those customary among the people as a sign of their repudiation of Lent. One writer made the following observation, "I have often noted that if any gormandizing or paunch cramming assembly do meet, it is so ordered that it must be either in Lent or on a day of fasting; for the meat does not relish well except it be sauced with disobedience and contempt of authority." Doubtless this comment was made about the more extreme representatives o_f the early Protestant group. Nevertheless it shows how thoroughly the Lenten practises were broken by those people. A reaction followed and the observance of Lent was restored among our people. The result, however, was that the significance of Lent was lost or at least blurred. And this remains the case today. We mark the Lenten season on our calendars ; we note its beginning and are quite conscious of its ending ; some go so far as to give up some simple indulgence such as candy or the movies ; but in the main the significance of Lent is lost to us. Yet Lent came to be because people found in it an essential expression of their own spiritual lives. Fundamentally, Lent is a period of preparation for the great events of Holy Week, with its great climax of Easter. Men knew that if Easter was to have meaning for them, that is, if they were to be gathered up into the moving spirit of Easter, they would have _to prepare themselves for it. Just as one prepares himself before he enters into the fellowship of some human organization, and also prepares for any occasion of re-dedication to that group, so man must prepare for inclusion in God's saving act. If man does the former with seriousness, he ought likewise to do that latter in the same mood. The length of time set aside for Lent appears quite unimportant. Some have suggested that the forty days were chosen because Jesus spent that time in the Wilderness preparing for his life's task. Evidence supporting this as the reason for choosing the duration of Lent is scanty, yet nevertheless the idea will suffice. The event in Jesus' life and Lent are both times of preparation. More impressive are the forms the Lenten celebration has taken, forms of discipline, prayer, and confession. Man has attempted in those ways to make his spirit ready for that which God gives. By fasting and frequent church attendances he has placed a curb on himself, exerting his will to control his normal physical tendencies to which he ordinarily gives freedom. By confession and prayer man assesses his own life against the standards God has held up to him and places before God his knoweldge of his weakness and his need for help. The forms of the Lenten observance have had meaning in that they have 2 shown or expressed a mbvement in the human spirit. And that is what we in our time must find. It is relatively easy to re-establish the thought of Lent in people's minds, so that they know about it. It is more difficult, but still relatively easy, to re-establish certain formal practices in Lent. But to help people find the rich meaning there is in Lent, is quite another matter. That is the truly difficult thing. Perhaps, in the end, it is a task that can be brought to a successful conclusion by God alone. Unless man comes to know within himself the bearing which Easter has upon his life, he will not comprehend Lent. And the idea of Lent and its forms, even though held once more, will have no heart in them. We cannot, of course, begin to put clown the various facets of meaning Lent and Easter may have, for the whole of the Christian Gospel is contained in them. We can, however, make one sugegstion. Jesus' life and death bear a direct connection to the idea and practise of sacrifice. John, in the first chapter of his gospel, refers to Jesus as "The Lamb of God which taketh away the sins of the world," a statement bearing an obvious connection to the lamb that was sacrificed at the feast of the Passover. Paul, in writing to the church in Rome, said that Jesus was "set forth by Goel to be a propitiation ... for the remission of sins," which is another way of expressing the same idea. It was perfectly clear to the early church that Jesus was in some way tied up with the whole sacrificial system of his people. But the idea of sacrifice is foreign to us. There are those, of course, who have read their Bibles carefully enough to be familiar with the sacrificial practises from the days of Cain and Abel onward. It is quite another matter to sense inwardly the basic spiritual necessity for sacrifice. Why did people do such things? Why did they carry the best of their crops and flocks to the temple and offer them as a sacrifice to God? Why did they go so far as to pre( Continued on Page 28) The Friefld The Norwegian Church Struggle The Story Reviewed and Brought Up to Date * Svenska Dagbladet on August 27th published an article on the above subject by Professor Einar Molland. Dr. Molland was until recently continuing his work as professor of Church History at the University of Oslo, and only escaped to Swe<;len at the beginning of 1944. At present he is directing the Norwegian Theological courses at the University of Upsala in Sweden. Vv e print his article below: A Swedish Bishop said on one occasion : "What has happened in Norway will not be forgotten for a thousand years." Norwegians agree with him. We know that what we have witnessed will fill the thoughts and hearts of future generations. Their imagination will recall the oppression under which we have conquered, the problems before which we were placed, the choice that we had to make, and they will admire the strength of thousands of Norwegian men and women, which will prove an inspiration to ·them. Our fight has been a struggle on the part of the Church for right, for Christian education, for the rights of parents and the home, for the liberty of the Church and of the pulpit. A great part of our modern history is the history of the Church. It is still too early to write the history of the occupation. Let us try to give an historical review of the religious struggle. In Norway a difference is made beFebruary, 1945 tween "Kirkestriden" ( Church struggle) and "Kirkekampen" ( Church fight). The Church struggle is the old struggle within the Church between two theological outlooks. This struggle, which has been known in all the Churches of Western Europe, has been exceptionally long and earnest in Norway. The Church fight is the struggle of the Norwegian Church against Nazism. One of the happiest circumstances for the Church fight was the ending of the old religious struggle just before the war. When the Norwegian Church faced the problem of occupation, peace reigned within the Church. The proof of this was that in the Autumn of 1940 a remarkable consolidation of the Norwegian Church and the Christian front in Norway took place. On October 28th, 1940, a meeting was held in the Mission Hall at Calmeyergaten, in Oslo, and on that occasion Bishop Berggrav, Bishop Storen, Professor Hallesby and the lay chief of the religious movement in the West, Ludvig Hope, gave addresses one after the other. This was surely a remarkable fact, which is neither more nor less than the inauguration of a new epoch in the contemporary history of the Church. In order to understand it better, one must call to mind another famous meeting in this same hall 20 years earlier. The chief speaker then was Professor Hallesby who then began the most active period of the religious struggle. The cry 3 was "No collaboration with the Liberals." Several years before, Hallesby had refused all contact with Berggrav and now they stood side by side and spoke with one voice. It was still more remarkable to see at the side of these two Bishops Ludvig Hope, representing the radical religious spirit, hostile to the institution of a State Church. During preceding years he had drawn a little closer to the Church, but at this moment he determined to defend it with the others, and from that time he was one of our great men in the religious front. Another happy fact, which contributed to the success of the Church fight, was the religious revival before April 9th, which was shown by the increase of Church attendance and by a revival of Holy Communion. It is this awakening of religious life, which has made possible the Church fight. During the occupation the attendances at services and the numbers of Communicants have much increased. The churches are full and more than that in Norway. A large number of the faithful are eager to receive Holy Communion. The Provisional Council of the Church witnessed to this in July, 1942, when it sent to the Clergy a document containing the following paragraph : "Our Lord has indeed set us before an open door. The people are more eager to go to Church than ever before during the last century, consciences are open to the truth, every zealous preacher is rejoiced by a new interest for the Word of God and from all parts of the country news is received of great, worthy, true and deep religious revivals. In those circles of our people, which were far from the Church and from Christianity, eyes are opened and the Church is discovered. They respect the Church and are beginning to listen to it." At the centre of the Norwegian religious fight was the question of "The Church and the Order of Law." The fight was opened by the Pastoral Letter of the Norwegian Church Bishops in February, 1941, a courageous and clear letter on the 4 subject of order, founded on law. In it was stated : "When the authorities allow violence and injustice in society and when they oppress souls, then it is that the Church is the guardian of conscience." This Pastoral Letter is remarkable as a religious historical document, because it shows us a Lutheran Church, which is entering into conflict with the State on the subject of law and order. In general, the Lutheran Churches are too little distinguished by a social, ethical and prophetic ideal; they are more often marked by their almost boundless submission to the power of the State. Too often the Lutheran Churches have failed to protest for so long, that they are left to preach and administer the sacraments in peace. In this Pastoral Letter there is a marvellous tone and spirit, recalling the Middle Ages, when it preached the law of God to which the power of the State is also subject. The last solemn declaration of the Council of the Norwegian Church also dealt with the question of law. When the Norwegians were forcibly mobilized in the Spring of 1943 for service which was in reality nothing else than German military service, the Church was the only Institution which protested and was able to protest. On May 8, 1943, the Provisional Council of the Church sent a letter to Quisling, signed by Hallesby and Hope, in which they stigmatized this mobilization as contrary to the common rights of the people, recalling the limitations of the Hague Convention on the subject of occupation. They pointed out that this mobilization caused grave struggles of conscience to the Norwegians. As a result of this protest, Hallesby and Hope lost their liberty. They were imprisoned and sent to Grini where they still are. The first and the last word from the Church on the subject of order in its fight was the statement: "Right and conscience." Resignation of Bishops and Priests The most remarkable event in the fight of our Church was the resignation by the priests of their official office, which took The Friend place in the Spring of 1942. On February 24 each of the seven bishops wrote to the Minister of Cults in which he said: "I give you notice by this letter that I resign my office. That is to say : I return to the State what it has confided to me. The spiritual office and authority which was given to me by ordination before the altar remains with me of right by the will of God." The bishops declared that they were unable any longer to continue their work in the service of a State which violated the rights of the Church and which unjustly sanctioned the violence of which the police were guilty. The bishops declared that they remained the servants of the Word of God and of the parishes. They drew a clear distinction between earthly and spiritual authority, between their administrative functions in the service of the State and their episcopal office as pastors of the faithful. The priests followed the example of the bishops, forced to it by numerous abuses on the part of the State towards the schools, youth, freedom of education and preaching. On Easter Day, April 5, 1942, the majority of the priests read from the pulpit a declaration called "The Foundation of the Church." This document is a clear witness to the independence of the Church vis-a.-vis the State in spiritual questions and in the sovereignty of the Word of God, which is above all ideologies. After having read the document the priests solemnly declared that they were obliged by their conscience to lay down their office, but that they were resolved to continue their ministry, detached from their duty as servants of the State. Here was found the same distinction between the office of the State and the spiritual charge, which was the reason for resignation given by the bishops. In a few weeks, more than 90 per cent of the priests had resigned their State positions. The rupture between Church and the State in occupied Norway became complete at Easter, 1942. From that time the priests refused their sa)ary paid by the State. and all the orders of the different February, 1945 State offices which were concerned with religion. They systematically returned the money and the letters which were sent to them by the Ministry of Cults. The priests continued to carry on religious services and other religious ceremonies except where they were forbidden to preach, deported or dismissed. At this time such decisions by the authorities were still respected. Later the orders and prohibitions of the State were openly disregarded. Since Easter, 1942, the Norwegian Church is no longer a State Church, but a Free Church, although it has continued to be a National Church (Folkekirke). Its basis is the baptism of children; it considers all baptized Norwegians as its members, so long as they have not left it. The members of the Nazi Nasjonal Samling, who wear the party badge receive the sacraments during religious services of the Norwegian Church, and they do so quite often. It is not a political church. But it has occurred that a priest at the Communion rails has passed a man who was ordained by one of our so-called bishops. Here it is a question of someone who has transgressed our religious Ministers. In 1843 at the Scottish Synod 474 priests resigned their offices. Their relations with the State were such that they were obliged to leave the Church and to found a Free Church. They freely renounced all the privileges of the State Church, their salary, their presbyteries and their churches in order to safeguard the integrity of the Church. On this occasion a Scottish lord wrote : "I am proud of my country. In no other country is such an action possible." A century later the Norwegian clergy did the same thing in a situation much more difficult and full of danger. In Scotland the resignations had been prepared by ten years of controversy and funds had been raised in order to foun~ the Free Church. In Norway most of the priests had only a few hours, and at the most a few days, in which to make a decision. Censorship of telephones and ( Continued on Page 30) 5 Woman's Board of Missions For the Pacific Islands * One Key to Brotherhood "Brotherhood Month" and "Race-Relations Sunday" have come again, and once more in our young people's groups and in our Church Schools we study and think of the people of some special country or area so that we and our children may become better acqua_inted with a hitherto little known part of the world. And once more we stop to appraise our own attiudes, and our own growth in tolerance and in interest and knowledge of other lands. We are proud of the fact, and rightly so, that here in Hawaii, more truly than in any other part of our great country, we have taken the first steps, at least, in making an inter-racial program work. As Christians we do not need to be persuaded that any position that does not give equal rights to all is intolerable; that as children of a common Father we are all members of one family in his eyes; and that only as we live and act on such principles can we ever hope for the world-wide and lasting peace for which we all long and pray. The Fellowship of Those Who Care A Fellowship for the furtherance of the Gospel of Christ. Any person may become an active member of The Fellowship of Those Who Care who will make it a practice to pray every day for the missionaries sent abroad by the Congregational churches through the American Board, and for the national leaders of the churches with which they are associated. This _is a movement to direct and strengthen the prayer life throughout our church organizations through the marvelous impetus which comes through a united purpose. The purpose of The Fellowship of Those Who Care is the spiritual undergirding of the work of our missionaries and of the American Board generally. We invite anyone who shares this purpose to become a member. So far as possible, members of the Fellowship, either individually or collectively, unite for prayer at 8: 45 every Wednesday morning. There are ·various groups as well as many individuals in America and in other lands, who share in this Fellowship. -FRED FIELD GooDSELL 6 The Friend But how many of us have disciplined our minds and cultivated our hearts to the point where we can put ourselves into the other person's place, where we can understand what he is thinking because we can identify ourselves with his thought and his feeling? Have we learned to stretch our sympathies and our imaginations until his frustrations, his terrors, the daily pinpricks he receives, his sufferings, and even his death becomes as ours ? Does our own faith, our own courage flame higher as we see and appreciate his steadfastness in maintaining his ideals, and can we feel that his victory of character is almost a personal one for us as we thrill to his strength and devotion? Whether, by accident of birth, we stand in one group or another, with the majority, or with a small minority, on our ability to exercise such imagination depends the extent to which we can follow in the footsteps and spirit of our Master. For Jesus had the faculty to see so deeply into the hearts of men, and to enter so truly into what they were thinking and doing. that he understood thoroughly all their experiences and emotions, and thus could be their leader and their friend. All that remains in mind of a sermon heard long ago is the final thought of the speaker whose clo ing words were, "And now abideth Faith, Hope, and Love; these February, 1945 7- three, and the greatest of these is Love. And yet even greater is that understanding and sympathy of the heart for another which is compounded of these three; that ability to enter so completely into the feelings of one's fellow man that one understands his aspirations, his discouragements, his sufferings, and his joys, as if they were one's own." Let us pray that we, too, this month may grow in the ability to enter into the other person's point of view and problems, no matter how far removed they may be from our own. And in so doing, may we more fully apprehend the true meaning of brotherhood. -ALICE CARY Women Serve * The Peacemaker "Though I move great audiences with denunciations of war, and praises of peace, but have not love, I am no more creative than an organ grinder or a jazz band. Though I know the history and the principles of the peace movement, and though I have faith to believe that the barriers between races and nations will be broken down, if I have not an understanding love for all races and classes I count for nothing in the creation of a world of active good-will. "Even though I give my property to endow peace foundations, if I cannot cooperate with sincere workers of other methods and programs, I count for nothing when we all face the rising tides of nationalism and war propaganda. Though I give my body to be burned as a protest against mil_itary education and conscription, if I have not the spirit of love and forgiveness which opens the minds of opponents to the truth, I can do nothing in changing the mind set for war in national crisis. g "Forgiving, creative love suffers long, and is kind in life's daily contacts and annoyances. The spirit of love and peace vaunts not itself even when nations bind themselves into peace leagues, and sign treaties outlawing war. The spirit of Christ's peace hopes all things, even when narrow nationalism rides at will over the bruised spirits of those who love peace. Peace born of unconquerable love is not easily provoked into unprofitable debate, does not sulk and behave itself unseemly even when the argument is apparently won by the champions of 'unchanging human nature' and 'economic necessity.' "Love bears everything, and goes on believing and hoping in the dark days of the twentieth century as in the first. Love at work in reconciliation never fails or loses its power to hope for ultimate victory." ( An adaptation of Corinthians 1: 13.) Gilbert Bowles, Friends Mission, Tokyo, now residing in Honolulu. The Friend A Service Club Doing Red Cross Work This might well be a story about grandmothers, for surely they are the unsung heroes of this war. Many who had "retired" now are responsible for the care of grandchildren while the mothers hold war jobs or carry on full time volunteer work. This does not prevent them from carrying their share of service to the community. There is Mrs. Yamamoto, who is seventy. She makes slippers, a dozen pairs a week, for the Red Cross while she sits by the bedside of her invalid husband. Mrs. Lee and Mrs. Wong come regularly to the Red February, 1945 Cross surgical dressing unit. Mrs. Tanaka has knitted more than sixty sweaters and she is still knitting. Grandmothers are not the only ones who are serving. International Institute members of all ages have served through so many channels that it is impossible to estimate the volume of their service. Members of the Chinese Women's Club and the younger Japanese club members helped prepare and serve food for the H. T. G. Members of the Korean Mothers' Club, Filipino Women's Club, Chinese Women's 9 Club, and Hui Manaolana were among the first to respond to the call for volunteers in surgical dressing units and many of the same women can be seen every week at the Y unit. In addition many have helped form new units in their own neighborhoods. During the invasion of the Philippine Islands, members of the Filipino Women's Club felt a need for a mid-week religious service and were responsible for a weekly prayer service in the Y chapel. Servicemen were entertained by the club groups and in the homes of members. The Filipino clubs joined in a Christmas party for men from the Philippines and from Guam. Social gatherings for servicemen from China and Americans of Chinese ancestry from the mainland resulted in a new club, Hana Like. Open house for young people coming from the outside islands to do war work met a need for recreation and soon became a permanent club. Membership since 1941 has exceeded 2,000. About 300 members are in the armed forces in various war theaters. Service clubs of Japanese women were organized to provide a medium of service for women in different neighborhoods. There are 23 such clubs whose service to the community includes the making of quilts for the Office of Civilian Defense evacuation center, baby clothes for the Department of Public Welfare, camouflage nets for the Office of Civilian Defense, toys for the Council of Social Agencies' Christmas Committee, Mother Rice Kindergar- ten bazaar, and the Junior Red Cross, articles for the YWCA bazaar (proceeds of $750.00 contributed to 10 relief organizations), and for the YWCA Fellowship bazaar, sheets for the Day Care Centers, quilts for the Honolulu and Wahiawa Day Care Centers, oilcloth aprons for the Kalihi Day Care Center, candy for OCD 1943 Christmas and YWCA World Fellowship sale, more than 20,000 machinemade hospital articles for the Red Cross, more than 20,000 pairs of slippers for the Red Cross for the Army and Navy hospitals, nearly 3,000 knitted articles for the Red Cross, and draperies for the Royal Hawaiian Hotel chapel used by the Navy; mending for Leahi Hospital and Kapiolani Maternity Hospital; and sewing for Kuakini Hospital and Hospital 147. These groups are ready to meet any emergency call from the Red Cross at any time. We are all proud of the war record of the women of Hawaii. All ages and all nationalities have served the country with loyalty and deep devotion. It has not been easy to go on doing the same task week after week and month after month. One of the most inspiring examples of devotion is that of our grandmothers, many of whom speak limited English and whose hands are knotted from years of hard work. One group when asked if it would like a vacation said, "American soldiers do not take vacations. We cannot think of vacations as long as the Red Cross needs our work."-MILDRED TowLES * A Call to Prayer On Friday, February 16, the beginning of the Lenten Season, The Day of Prayer will be celebrated by Christian women throughout the w or 1d. For Honolulu women and those in country areas able to attend, the day will be observed by a service of prayer at the First Chinese Church 10 of Christ, o pp o s i t e McKinley High School. This service will be held at two o'clock and will be under the auspices of the women of the hostess church. Mrs. Richard Sia is acting as general chairman. Each year a program of worship is planned by the United Council of Church The Frit:nd Women and the one this year seems particularly well suited for the use of church women of the territory. It is an inspiring experience to worship with women the world around and it is hoped that many who have not participated in the past will make an effort to be present "creating a Beloved Community of new friends-that God's will may be known upon earth, His saving grace among all people. MARY . WARNER, President Honolulu· Council Hawaii News Hilo Branch The Hilo Branch of the Woman's Board reports the election of new officers : President, Mrs. Warren Flagg 1st Vice-Pres., Mrs. Frank Cook 2nd Vice-Pres., Mrs. H. K. Kellner Secretary, Mrs. T. M. Talmage Treasurer, Mrs. H. Lottis. Mrs. Flagg writes, "\Ve plan to have a program outlined for a six months' period to offer at the regular January meeting. We hope through this way to arouse interest in attendance, which has been sadly negligible."-MRs. WARREN FLAGG Kohala The King's Daughters Society of Kohala is now beginning another year. We have welcomed back to our district the families who have evacuated in February of 1942, and have lost several who have left the island. One of our fine workers, Mrs. Donald Bowman, will soon be leaving tis to make her home on Oahu, and we feel sure she will be an asset to the community into which she goes. Two rummage sales have been held, one in April and one in November, which brought a little over $200 into our treasury. We had a vital part in the closing of a house of prostitution in our dictrict and in opposing the opening of a saloon in the Kapau section. We have assisted in whatever problems have presented themselves. Our women have had a vital part in all worth-while community activities. During the year we have contributed to Bethany and Kohala Uni o n S u n day Schools ; the Kohala Seminary, subscripFebruary, 1945 tion to Silver Cross; Temperance League of Honolulu; Red Cross; War Relief; Mrs. Richards' Birthday Fund; Kohala Summer Vacation School. We have been reading "Rim of the Caribbean" and have found it of much interest and a book which should make us more eager to break down barriers of race, and never cease trying to bring the message of our Master to all about us. Our officers for the coming year are : Pres., Mrs. Nelly B. Davis Vice-Pres., Mrs. Yee Cho Ping Treas., Mrs. Dora Smith Sec., Mrs. Meta Koelling. -NELLY B. DAVIS Maui News On November 3, the Woman's Board of Missions, Maui Branch, met at the home of Mrs. W. S. Nichol. Mrs. Oscar Maurer gave a very comprehensive and inspirational talk on different missions of the United States with the particular phases of each. Migrant, negro and nationality problems were discussed in turn. Mrs. Maurer will continue her discuscussion at our January 12th meeting, at the home of our president, Mrs. W. E. Rowan. Chaplain Gardner, of the Makawao Station Hospital, was the guest speaker at the December meeting. In his interesting recital of the life of a chaplain in the Marshall Islands, he spoke of the friendly and helpful attitude of the people of those islands, because of the former influence of (Continued on Page 31) 11 YOUNG PEOPLE * A Report From June 24 to 28 of this year, I had the privilege of representing you at the National Student Assembly Division of the General Council of Congregational Christian Churches which was held at Grand Rapids, Michigan, from June 21 to 28. First, a word about the National Student Assembly to which we went as representatives from all over the country. The National Student Assembly is a subdivision of the Pilgrim Fellowship and is closely related to the Christian Student Movement in this country and in the world. The purpose of this Assembly is to develop a student program on college campuses in such a way as to strengthen our denomination and the Protestant Church as a whole. It is an outgrowth of the Student Commission set up to represent the college and university students of the Pilgrim Fellowship. For the first time the Student Assembly was held this year in connection with the General Council at Grand Rapids. It was felt that this would meet important needs such as ( 1) providing opportunity for taking part in this important meeting of the denomination, (2) guaranteeing the consideration of student work as an integral part of the total work of the church, ( 3) offering students the chance of seeing the church at work and ( 4) giving students close contact with outstanding leaders of the churches, and ( 5) providing an opportunity for the working out of problems in relation to stu12 dent movements and the planning of an effective and Christian program on the campus for the postwar years. With the theme "The Student Christian at Work in the Church and the World", about sixty of us students from all over the country met in work, and fun, and fellowship in the Y.W.C.A., which served as our student headquarters at Grand Rapids. For seven days, we divided our time between the Y.W. lounge where our meetings were held, and its nearby rooms where our seminar groups met, and Park Church, two blocks away, where we attended various sessions of the General Council. The atmosphere and general air of the whole conference in which we met will not be too soon forgotten. When I got into Grand Rapids late in the afternoon, after traveling the better part of the day and the night before, I went straight to Park Church to register, and for a room. Through the hospitality of Park Church members, we students were provided lodging and breakfast, the English arrangement of "bed and breakfast." A busier sight than Park Church and its nearby vicinity could not be found. People walked in and out of the church, and in Fulton Street Park in front of the · church, delegates sat on benches and on the grass and talked and discussed problems concerning the c h u r c h e s and the world. Inside the church, more people met in meetings and seminars. Grand Rapids overflowed with us 1,500 delegates of minThe F,;iend istets, church w o r k e r s, students and friends. It was indeed a week for Congregationalism. Day after my arrival, Patty Lee Coghill, one of our student resource leaders, took me in tow and showed me where the Council mailbox was, and the information desk, and the bulletin board where announcements of college alumni dinners and notices of meetings were posted. Together, we made the round of the first floor of Park Church where the General Council Exhibits were. The most interesting was the main exhibit of huge "Stop, Look, Listen" panels which were set up in the form of booths. On these panels were found challenging pictures concerning the problems and work which face the church in terms of the local church and its outreach to the end of the earth. These were the subjects found in the booths-( 1) Problem of Unfulfilled Personality, (2) Democracy and the Ballot, ( 3) Rising Tide of Nationalism, ( 4) Ignorance and Illiteracy, ( 5) Poverty, Starvation and Disease, ( 6) Paganism, Secularism, and the Unreached Masses, (7) The Divided Church, (8) Problem of Lukewarm Christians, (9) Problem of Racial Inequality, and ( 10) Problem of War and Peace. Other supplementary exhibits included the Book Store where experts were on hand to help one with his selections, the Literature Table of pamphlet materials of the Mission Council, Council for Social Action, Committee on Evangelism, and others, work done by our own Congregational colleges such as Olivet and Pacific University. In connection with the main exhibit, I may add, that it can be crated in sections and shipped by express for use by local church groups. From 8 in the morning till 10 or later in the night, the Council was one round of activities after another. In the morning, the Council convened in the Park Church auditorium. Reports by the various committees on the work of the denomination such as the Commission on the Ministry, Commission on Evangelism and DevoFebruary, 1945 tional Li£e, · the Theological Commission, Council for Social Action, Committee for War Victims and Services, Committee on the Unit Plan, and many others, were given. There were also addresses. In the afternoon and after the evening worship hour, seminars and workshops were held. One night, I attended a meeting of the committee on Japanese Relocation Centers. A report of life in one of these centers was given, and illustrated by colored movies. I need not say that it was very interesting. One cannot begin to realize what a great job our denomination is doing, of the multi-various activities it carries on in our own country and throughout the world, until he has sat a day listening to all these reports. One can perhaps gain an idea of it through the Treasurer's report which consists of pages and pages of colunms and columns of figures. As one of the purposes of our meeting with the General Council, we did get to come in close contact with outstanding leaders of the churches. This, to me, was one of the nicest parts of the con£ erenceto have an opportunity to meet, see and hear our church leaders, and to catch a little inspiration from them. One of the most dynamic was Dr. Reinhold Niebuhr, professor of Christian Ethics at Union Theological Seminary, who delivered the General Council Lectures each day at 5 p.m. Fountain Street Baptist Church, a block and a half from Park Church, with an auditorium that seats nearly 1,800 people, with beautiful stained glass windows, was filled by both townspeople and delegates each evening. Dr. Niebuhr, who has contributed greatly to Christian thought in the past 50 years, centered his lectures around the general theme of "The Christian Faith and the World Crisis." I must con£ ess that I started taking notes on his talks, but soon had to give up. It was simply impossible to listen to him and take notes at the same time. One has to "hang" on to his words and thoughts or get lost. Dr. Niebuhr was fascinating to listen to. His gestures and expressions betoken a 13 brilliant mind. One cannot help but be impressed by him even though one may not be able to understand too clearly what he has to say. Besides giving these lectures, Dr. Niebuhr also led our student group in considering "The Christian Faith." Another outstanding Christian leader who was with our group was Robert Mackie, General Secretary of the World's Student Christian Federation and editor of the "Christian Life Notes." A .Scot by birth, he now lives in Canada, and travels the world over even in wartime. Known to students all over the world, he recently visited the Student Movement of South America and was before that in Britain and Sweden. Well qualified to speak to us to "The Christian Fellowship," he led us in discussing it for two afternoons. He told us of his experiences with students in the various countries, of students in wartorn areas who have been able to continue their education because of our help. This was our Christian Fellowship in action, he said. One evening, in the hour of worship, Rev. Leslie E. Cooke of Coventry, England, who has been speaking in different parts of our country, spoke on "A New Day for Congregationalism." He brought us a message of hope and love from his bombed Coventry. He said that his people who have suffered so much and have known how horrible war is, do not want others to go through what they have gone through. They are not interested in revenge and retaliation through the same method of warfare. He told us of the people of ·his little church and of how they can still laugh and joke over their misfortunes. On another evening, at the Service of Dedication of the World Order Compact, the Hon. Walter H. Judd, M.D., spoke to the General Council on "Christian Responsibility for Democracy." Mopping his forehead from time to time because of the intense summer heat, he kept the audience in laughter with his jokes and stories. Dr. Judd gave a sincere and inspiring talk on the role which we Chris14 tians should assume in working for a just and peaceful world free of hatreds of all kinds. Dr. James W. Fifield, Jr., preached the C o u n c i 1 Sermon, "The Spiritual Front, Imperative" to a "jam-packed" Park Church audience. The sermon was also carried over a P.A. system for the benefit of those downstairs and out in the park. Marilyn Bruner and I "sneaked" past two ushers and went upstairs to hear Dr. Fifield deliver his message. We had to stand and crane our necks because of the people standing in front of us, but there is nothing like actually seeing the speaker. Thus far, I have given you a general picture of the General Council and its many activities, and indirectly, showing the part of us students. I shall now tell you about our Student Assembly. As stated above, we met in the Y.W. lounge with Mr. Robert Mackie and Dr. Reinhold Niebuhr as discussion leaders, Donald Noyce, our president, and Rev. Ralph Douglas Hyslop, minister for Student Life Department, who acts as our adviser. Our meetings were held in the afternoons leaving our mornings and evenings free for attending the meetings of the Council, for recreation which consisted of swimming in the "Y" pool in the morning and folk dancing in the evening when the weather permitted. (The temperature rose as high as 97 degrees.) As it seems characteristic of our times. the phrase "so little time" could have been applied to the relation of time to our work. Originally, there was planned five sessions of the Assembly, each broken into two partsthe first, talks and discussion led by our two guest leaders, and the second, seminar periods to consider vital Christian questions. Time went by so quickly that we found it possible to have only two seminar periods which in themselves were too short. Our seminar groups, each led by a resource leader, discussed these four problems : ( 1) C h r i s t i a n Convictions and Practices; (2) Our Fellowship in Action; (Continued on Page 31) The Friend CHRISTIAN EDUCATION * "Easter, High and Holy" It's rather strange, isn't it, that the two most important days in the Christian Church calendar should be more commercialized than held sacred? We have talked recently about the secular glitter which surrounds Christmas. The other great day, Easter, is just as much sinned against. New hats, finery, colored eggs and Easter rabbits are usually the most popular symbols of the season. In recent years there has even been considerable commercial ballyhoo to give Easter gifts. Why? Nobody exactly knows, but the advertisements promote the idea. The Cross is much in evidence, of course, but only a minority think very seriously about its connection with Easter. We in the Christian Church make up most of that minority, and even we are not always too clear about its meaning. Then too, we who are teachers find it difficult to guide our children and young people into an abiding sense of what Easter should be to us. Easter, like Christmas, is not "time out" from regular lessons for a special occasion. It is the time toward which all our lessonteaching should point-the climax, the great event which tells us what Christianity is all about. As the writer looks back over past years of Sunday School teaching, she is appalled to realize how .o ften lesson studies have been simply "stuck in" two or three sessions about Easter as the calendar day drew near. From studying chronological events in Jesus' life, his teachings, or modern problems which need a Christian solution, time was taken out to look at the final events of his life-the February, 1945 death and resurrection. Actually, the chronological events in Jesus' life take on meaning only when they are looked at through his death and resurrection. We see what Jesus was driving at, what he was trying to tell people, when we see him on the Cross and as the risen, triumphant Lord. "God is your Father; God loves you, and you will find life only when you love Him just as He loves you-with all your heart and all your mind and all your strength, and your neighbor as yourself." That is the heart of what Jesus taught, the faith by which he lived and in which he died. We ask, How does one learn to love God in such fashion? ... By believing His Son when he said "No man cometh unto the Father save by me." When we see Jesus on the Cross we know that God is telling us how much He loves us. He has taken on human form so that we may see what He is like and to what length of suffering He will go to bring us to Him and His ways. We know, too, that we must come unto God in just this same way of the Cross : by suffering the death of our self-centered human self; by letting God then fill our hearts with His love so that ever afterward we live to serve Him, not to glorify our selves. And in the Cross, finally, we know that this way to God means loving others, no matter what the cost. When we are greeted by the risen Christ on Eastern morning we know that Jesus was right. God does live. His love is greater than death. All suffering in His name brings life eternal. The way of the 15 Cross and the Resurrection is the only way to real life. That way must we live, trusting in God's gracious love to sustain us in that way, knowing that He will sustain us. * * * If this triumphant faith lies at the heart of Easter, how are we to teach it? The role of a teacher is two-fold: to help the pupil understand something of what Easter means ; to guide him in desiring that experience in his own life. God brings about the actual birth of new life for each person. We teachers, like John the Baptist, say, Prepare ye the way for the Lord. As we said in the Christian Education column last month, Lent is the season of preparation for Easter. In the class session, whatever the set of lessons you use, center attention on Jesus' purpose ( to reveal God and serve Him) , and how he carried out that purpose in the particular topic of study assigned for that Sunday. Do not hesitate to mention the approach of Easter, and its relation to Lent-or the relation of Lent to Easter. Explain that in the Easter celebration we find the fulfilment of Jesus' life and purpose. Build up an eagerness in your pupils for the coming of the season. The many Biblical events of Holy Week, the Crucifixion and Easter cannot all be crowded into one class session. Yet that is what must be done if that week is left until Palm Sunday. When that is the case, the day of entry into Jerusalem is usually studied, and the rest of the week's events barely mentioned. Without a careful study of the entire week, the real meaning of Easter will be missed. Why not begin the study of this week on the first Sunday in March? Take on that day the story of the triumphal entry, and the events of the Monday, such as the cleansing of the Temple. On the second Sunday read the Biblical accounts of the Last Supper-not forgetting Jesus' beautiful discourses to the disciples as the Gospel of John records them. The minister might explain on this day something of the story of the blood covenant and the 16 Passover and the new covenant which Jesus established with the Last Supper. The third Sunday would then be appropriate for the story of the Crucifixion. A brief sketch of the trials before the Sanhedrin might be given by the teacher, leaving the dramatic account of the trial before Pilate to be read directly from the Bible. Then would follow the story of the Crucifixion itself, with emphasis on Jesus' words spoken from the Cross, as showing his spirit and his love even to the end. Thus by the time of Palm Sunday ( the last Sunday in March this year) the Sunday School would be prepared with a real understanding of the events of the Easter season. On Palm Sunday a special worship service might be held which would review the highlights of the events of Holy Week, and prepare for Easter Sunday, when the triumphant story of the Resurrection would be celebrated. The other angle of the role of the teacher in presenting the Easter story is to guide pupils in desiring that God give them the experience of coming to Him. This is the element of personal worship, of cleansing one's own life. According to the age level of the pupil, he should be guided in learning how to pray-by himself, or in the group. Explanation of the importance of a daily devotional time is helpful; the use of Thoughts of God for Boys and Girls ( 15¢ each-see January article in Tm~ FRIEND) will help the child find his own special way of observing this period. Setting aside a few minutes of the class session for this type of worship will also be desirable. Special services on Ash Wednesday and Good Friday for children and their parents are opportunities for stressing the idea of living on a higher plane. Whatever the particular form used, the teacher should always help the child to seek for God, to be willing and eager that God come in and direct his life. · * * * At Christmas-time music of the season is always emphasized. Not so many churches realize that our Easter music is The Friend KA EKALESIA ALAKAI (Simeon K. Nawaa) "E manao mau aku ana i ka hana a ka manaoio o oukou, ame ka hooikaika o ke aloha, ame ke ahonui o ka manaolana i ko kakou Haku, ia Iesu Kristo, imua o ke alo o ke Akua ko kakou Makua," (1 Tesalonike 1: 3). Ia Paulo, ka misionali i ko na aina e; ke pani hakahaka a Kristo i wae mai ai no ka hoopiha i ka huina umikumamalua haumana i hakahaka, ia Iuda Isekarioka i kaawe ai iaia iho, no kona kumukaia ana i kona Haku, nana mai keia olelo i laweia mai la i kumuhana e noonooia ano. I waena o kana mau misiona kaahele, e nee ana no ka akau o Europa, e hoopilipili ana ma kapakai o ka Moana Kaiwaenahohua, e komo ana hoi iloko o Asia Uuku, kukulu a'e la oia i ka Ekalesia o Kristo ma kela wahi ame keia wahi, a pela i ku ai ka Ekalesia ma Tesalonike, a kohukohu iho la kona hoouna ana i kana mau episetole i ua Ekalesia la, a mai kana Episetole Mua i laweia mai ai ka manao, a o ke kuleana hoi hoi i hookahuaia'i ke kumuhana: "Ka Ekalesia Alakai," (1 Tesalonike 1: 7). I kohukohu no hoi ka huaolelo "Alakai" i ka hanaia ana o kekahi hana a mau hana paha e hoike mai ana i ka i' o o ia olelo. E ia no ka Paulo ma ka pauku maluna'e. "Ke hoomaikai mau aku nei makou i ke Akua no oukou apau, e hoohiki ana ia oukou i ka makou pule." Ma keia, ua maopopo lea i kakou, i hoomaikai aku o Paulo i na hoahanau o ka Ekalesia o Tesalonike, ma kona aoao, ame kona mua hoala wehana, no ka mea, ua hai:ia ia he hana a mau hana paha i ku i ka pono e hoomaikaiia'i, a oi loa aku la hoi ke koikoi o na mea i hanaia i ke komo ana o ka huaolelo "mau." No ia mea, e nana kakou i kekahi mau manao i hoikeia e Paulo maanei, i lilo mai ai, maiwaena mai o na manao lehulehu ana i kakau ai i ka Ekalesia o Tesalonike, i koo no keia kumuhana, anoai, e February, 1945 * loaa mai ana he mau manao hooikaika mai i ko kakou mau ekalesia, ma ka nee ana aku o keia makahiki hou. W ahi a Paulo ; "E hoomanao mau aku ana i ka hana a ka manaoio o oukou." Mai keia, e loaa ana ko kakou manao mua, o ia keia : "Ka Hana a ka Manaoio." E ninau kakou; "Heaha ka hana aka manaoi'o ?" E ia ka Ioane ma kana Episetole Hoolaha Mua: "E ia no kana kauoha mai, e manaoio aku kakou i ka inoa o kana Keiki o Iesu Kristo, a e aloha kekahi i kekahi, elike me kauoha ana i haawi mai ai ia kakou," (1 Joane 3 :23). E loaa like ana no keia manao ma Galatia 5: 6 ame Ioane 6: 29. Ma keia a'e la, o ka hana aka manaoio, o ia ka hooulu i ka manaoio i ka Haku Iesu Kristo, a pela ka hooulu pu ana i ke aloha mawaena o kekahi ame kekahi. Ma ke kana wai o ke aloha, ua maheleia i elua mahele, penei : "E aloha aku oe i ka Haku i kou Akua, me kou naau apau, me kou uhane apau, ame kou ikaika apau, ame kou manao apau, a i kou hoalauna elike me oe iho," (Luka 10: 27). 0 ke aloha i ka "Haku i kou Akua," ua hiki no ke hoopili puia i Kana Keiki, ia Iesu Kristo, no ka mea, o laua no ia, a o ke aloha ia Iesu o ke aloha ana no ia i ke Akua, ka Makua. E ia hou, o ke aloha ana i ka Haku, ua lilo ia i mea mua, a i mea mua i na wa apau, he hope mai ke aloha ana o kekahi i kekahi, elike me ka lilo ana o ka manaoio i kana Keiki i mea mua. No ia mea, ina aole ike ke kanaka i ke aloha ana i ke Akua, oki loa ka hiki i ke kanaka ke aloha kekahi i kekahi. A pehea e hiki ai ke loaa ke aloha i ke kanaka no ke Akua? E nana no kakou i ke alahele i maopopo ai ia Paulo na hana a ka Ekalesia o Tesalonike, pela i puka mai ai kana hoomaikai ana, elike me ia i hoikeia ma ka pauku 2, a penei: "Aka, i ka hoi ana mai nei o Timoteo ma1 10 oukou mai io makou nei, me ka hoike lea mai ia makou i ka pono o ko oukou manaoio ana me ke aloha, a i ko oukou manao maikai mau ana mai ia makou, e ake ana e ike ia makou, elike hoi me makou ia oukou," (3 :6). "A hiki mai la o Sila laua me Timoteo mai Makedonia mai, alaila, ikaika loa o Paulo ma ka olelo, a hoike aku la i na Iudaio ia Iesu, oia no ka Mesia," (Oihana 18: 5). · ~fai keia mau pauku mai, elua no mea ano nui maopopo loa, o ka launa ana ame ka launa mai ame ka hoike ana aku o Kristo no ka Mesia. E nana kakou i kekahi kii hou a'e no ka Ioane Bapetite i hana'i. Iaia e ku pu ana me kana mau haumana elua, o Ioane ame Anederea, a ia hoi, maalolo a'e la o Iesu, i aku la ia me kona kuhikuhi pu : "E nana i ke Keikihipa a ke Akua," (Ioane 1 : 36). I kela wa no komo koke ka manaoio i keia mau haumana a hoolauna koke aku la me Iesu. Aole i pau malaila, aka, hele aku la laua a loaa o Simona Petero, i aku la : "U a loaa ia maua ka Mesia, ma ka hoohalike ana, o Kristo ia (pauku 41). Aole i pau malaila, aka, alakai aku la iaia io Iesu la, a i mai la o Iesu : "O oe no o Simona, ke keiki a Iona ; e kapaia oe o Kepa, ma ka hoohalike ana he ·pohaku," (pauku 42). Mana pauku malalo mai ike kakou i ka loaa ana o Pilipo. a hoomaka ka hai ana'ku o kekahi i kekahi, e hoolehulehu ana i na haumana na Iesu, a pela hoi me ka nee ana mai o ko lakou moolelo, ua aloha lakou ia Iesu a ia lakou iho, a koe o Iuda Isekariota. Alaila, mai keia mau ike a' e la, o ka hana a ka manaoio o ia ka hoike ana ia Kristo i kela ame keia, i noho mai ai ke aloha ana o kekahi i kekahi, no ka mea, o Kristo ka i aloha mua mai ia kakou, a ae e molia Iaia iho ma ka laau ke'a, i lilo ai kakou i poe keiki hookama na ke Akua, a i poe hooilina pu i ka waiwai a ka :M akua i hookaawale ai no Kristo, kana keiki punahele. 0 ka ekalesia e hana ana pela, he Ekalesia Alakai kela. "Ka Hooikaika ana o ke aloha," o ia ka lua o na manao a Paulo e hoomaikai nei i ka Ekalesia o Tesalonike. Heaha la ko Paulo manao ma keia? 0 ke aloha .maluna'e, o ke alohc!, ana ia ia Kristo a i 2 kekahi i kekahi, a heaha hou a·e ia aloha? \i\l ahi hou no a Paulo : "Aole i lokoino ke Akua i poina ai ka oukou hana ana, ame ke aloha a oukou i hoike aku ai i kona inoa, i ko oukou malama ana i ka poe hoano, ame oukou hoi e malama nei." (Rebera 6: 10). "Malama ana i ka poe hoano," o ia ka manao alakai a Paulo e hoike nei i ko Rebera, a heaha la ia mea? "Koi ikaika mai lakou me ke noi ana mai ia makou, na makou no e malama i ka haawina, a e lawe pu ia manawalea na ka poe haipule. Aka hoi, no ka manawalea ana i ka poe haipule, he mea hana wale ka'u ke palapala aku ia oukou. No ka mea, o ka hana i keia oihana, ka mea e pau ai ka nele o ka poe haipule, aole ~a wale no, _ka. me~ hoi ia e mahuahua a1 ka hooma1ka1 nm i ke Akua," (1 Korineto 8:4; 9: 1, 12). E nana puma Roma 15: 25. Maopopo loa ma keia, o ka malama ana i na haipule, ka poe i hoolilo i ko lakou manawa i ka huli ana i ka olelo a ke Akua a hanai aku i na hoahanau, oia no ka poe i hoolaa ia lakou iho no ka hana a ke Akua, o ko lakou ola, a ia iloko o ka lima o na hoahanau. Aole pono i ka poe i hoanoia ke lilo ma na hana e a' e, e ia na' e, ke hana mai nei kekahi poe kahu i na hana e a' e i pono ai ko lakou ola ana. E ia hou, i ka wa o ka mahele aina o ka Iseraela, loaa a'e la ke kuleana aina i na ohana apau a koe o Aarona. Hookaa wale a' e la ke Akua iaia no kana hana a kauohaia ka ohana o ka Iseraela e malama ia Aarona, ame kona poe hope. He mea nui keia, he mea koikoi, e pono i na Ekalesia ame na hoahanau ke noo1100 pono. E poho ana anei ke hoopiha na hoahanau i keia? Ina ia he mea e poho ai, alaila, e nana i ka moolelo o ka wahinekanemake o Sarepeta, iaia e ohi ana i na lala laau no ka hoomo'a ana i kahi koena palaoa i koe i ai ai oia me kana keiki a pau ae, kali aku o ka hoea mai o ka make, oiai ka aina e waiho ana i ka wi. Alaila, hoea mai o Elia, a pane mai la : "Mai makau oe ; aka, e hele a e hana oe elike me kau olelo; aka, e hana mua oe i wahi palaoa uuku na'u, a e lawe mai io'u nei, a mamuli e hana oe na olua me kau keiki," (1 Nalii 17: 13). Ua hooko ka wahine The Friend-Hawaiian Edition i ke kauoha, a pehea, ua lokoino anei ke Akua? Boike mai o Paulo, aole lokoino o ke Akua i poina ai ka oukou hana ana. "Aole i emi iho ka barela palaoa wali ole, aole hoi i pau ka omole aila, elike me ka olelo a Iehova ana i olelo mai ai ma ka lima o Elia," (pauku 16). "E lawe mai i na waiwai hapaumi apau iloko o ka hale ahu waiwai, i ai maloko o kou hale; a e hoa' o mai oukou ia'u ma ia mea, wahi a Iehova o na kaua, i wehe ai paha au i na puka wai o ka lani," (Mika 3: 10). E ia iho he haawina i hooholoia e ka Aha Paeaina o hookahi dala o ka makahiki a kela ame keia hoahanau e uku ai no ka waihona malama ola o na kahunapule, ka poe "hoano" ia lakou iho no Iehova, a ina e noonoo pono ana na hoahanau, alaila, e ola ana ka Paulo olelo hoomaikai i ka Ekalesia o Tesalonike. 0 ka Ekalesia e hana ana pela la, he Ekalesia Alakai ia. E ia no ke kolu o na manao : "Ke ahonui o ka manaolana." He elua mahele ma keia manao : (a) Ke ahonui-E nana no kakou i keia mahele, a e ia no keia olelo : "E pono hoi ia kakou ka poe ikaika e hoomana wanui i ka nawaliwali o ka poe ikaika ole, aole hoi e hooluolu ia kakou iho," (Roma 15 : 1). E ia hou : "E hali kekahi o oukou i na mea kaumaha a kekahi, pela oukou e hooko ai i ke kanawai o Kristo," (Galatia 6: 2). "O ia ka makou e mahalo ai ia oukou, iloko o na ekalesia o ke Akua, no ko oukou ahonui, ame ko oukou manao kupaa i ko oukou hoomaauia mai, ame na ehaeha apau a oukou e hoomanawanui ai," (2 Tesalonike 1 : 4). "E hoomanawanui oe me he koa maikai la no Kristo," (2 Timoteo). Mai keia mau pauku a'e la, e ia no ka akioma ana ; o ka mea ahonui, e haliia i na kaumaha o kekahi ; e kupaa i na hoomaauia mai me he koa la no Kristo. a e hooko pono ana i kona kanawai o ke aloha. (b) Manaolana-Kekahi o na maawe kahikolu a Paulo i olelo ai aole e pau a e mau loa ana (1 Korineto 13: 13). E ia hoi keia: "E ike aku ana hoi, e na hoahanau aloha, i ko oukou waeia ana mai e ke Akua. A e kali hoi i kana keiki mai ka lani mai, ana i hoala mai a1, mai ka February, 1945 make ma1, 1a Iesu, nana kakou e hoopakele i ka inaina e kau mai ana," (pauku 4 ame 10 o 1 Tesalonike 1). 0 ka manaolana a Paulo e hooikaika nei, o ia ka hoomaopopo ana o na hoahanau he poe lakou i waeia no Iesu, a he kuleana ko lakou e kali aku ai no kona hoi hou ana mai. "E hoomaikaiia'ku ke Akua, ka Makua o ko kakou Baku o Iesu Kristo, no kona lokomaikai nui iho, nana no i hoohanau mai ia kakou, i lana mau Joa ai ka manao, make ola hou ana o Kristo, mai ka make mai." Mai neia mau hoikeike a' e la a keia mau pauku, o ke ahonui o ka manaolana, o ia ka hooikaika ana o kekahi i kekahi ; ·i na hemahema, i na hoomaauia mai; e kupaa ana ma ka pono, me he koa maikai la, a hiki aku i ko Kristo hoi hou ana mai, ka manaolana o na haipule, ka lokomaikai wale ana i hoopaa mai ai no na haipule apau ana i wae mai ai. "Pela oukou i lilo ai i poe alakai no ka poe manaoio apau, ma Makedonia ame Akaia. No ka mea, mai io oukou aku, i pae aku ai ka olelo a ka Baku, aole ma Makedonia ame Akai wale no, aka, ma ia wahi aku a ia wahi aku i hoolahaia ae ai ko oukou paulele ana i ke Akua, i ole ai e pono ia makou ke ha'i hou aku" (1 Tesalonike 1: 7,8). N olaila, o ka Ekalesia alakai, he mea hoolaha i ka euanelio o Kristo ; e malama pono ana i ka poe hoanoia; e kukuni ana i ke aloha i kekahi a i kekahi; e hoomanawanui ana i na ino ame na ehaeha, a e kau mau ana ka manaolana no ko Kristo hiki hou ana mai, me Kana makana pookela, ka leialii nani a Paulo i manaolana mau ai, ke ola mau loa. HE WAHI HOOHALIKE Puka mai la he wahi kii (cartoon) ma kekahi nupepa, he mana wa loihi i kaa hope a'e nei, no kekahi kanaka ua unuunu i na lima o kona palule iluna, a e noke ana no hoi i ka hoo i ke gula, e hoopiha ana iloko o ke eke. Mahope mai o kona kua, a elike no hoi me ka hiki i na maka ke nana aku, e ka'i laina ana no hoi na eke mua ana i hopiha mua ai i ke gula. Mamua koke mai no ona, e waiho mai ana he wahi pa-ilina. Me ke 3 kiki o ka hou mai kona lae mai, pela no ka nui o kana anunu ana, a elike no hoi me ka nui o kana anunu ana me ka nana ole a'e, pela no kona hookokoke loa aku i kahi pa-ilina. He wa kaua keia, ke kopala mai nei ke dala ! E ia iho no imua o ka pukaihu ka pa-ilina kahi i kau ai, aole paha he noonoo a' e, na wai kau e hoiliili nei a ku ke alma mahope? Na Haawina Kula Sabati Hapaha Ekahi HAPAHA EKAHI HAAWINA 7-PEPELUALI 18 KUMUHAN A: Ka Waiwai oi aku. KU MU MAN AO: 0 ka waiwai oi aku o ia ka lokomaikai e lolii ana iloko o ka naau. HAAWINA HELUHELU: Mataio 1214. HAAWINA KUKAKUKA: Mataio 13: 44-46; 14 :13-21. HAAWINA KULIKE: Mareko 6:3044; Luka 9:10-17; loane 6:1-15 KA AI O KA LA: Pilipi 3 :7-14. PAUKU GULA: 0 na haawina apau ame na makana hemolele, no luna mai ia i iho mai ai na ka Makua mai o ka malamalama, aole ona ano hou, aole loa ia e Ioli iki. lakoba 1 :17. MANA WA: I ka hapaha hope o ka A. D. 28 a Apelila, A. D. 29. KAHi: Ma ka aekai e kokoke ana i Kaperenauma ame na kalana hikina akau o ka Moana o Kalilaia. Na Wehewehe Pokofo no ka Haawina Pauku44. Ke Aupuni o ka lani-He olelo kamaaina keia ma ka Euanelio a Mataio, ua like no ia me "ke aupuni o ke Akua" i ikeia ma kekahi mau wahi o ka Olelo a ke Akua. Huna iloko o kahi kihapai-he hana maa ia na ka poe o ka huna ana i na mea makamae iloko o ka lepo i mea e malu ai. I ka make ana o ka mea nona ia waiwai me ka ike ole o kekahi mea, e nalowale ana. Kuai lilo mai-i kuleana ai ia mea i ka waiwai i hunaia, a o ia no ka hana maa mau ia mau la. 4 46. Kekahi momi maikai Joa - He momi nani loa a ka mea kalepa i ike ole ai mamua, a maopopo iaia ka waiwai oi o ia mea. Kuai lilo aku i kana-O ka pilina uhane o keia olelo, o ia no ka hoolei ana i na ino o ke kuulala ana iloko o na hewa, he waiwai hapala ke kele a nakele ka ai, aole he naio e loaa malaila, aole ka uhane hoomana malaila. Mataio 14: 13. Lohe a'e la-i ka make ana o Ioane Bapetite mai na hamana a Ioane. 0 ka Mareko ame Luka hoikeike, o keia ka wa a na haumana i huli hoi aku ai mai ka lakou misiona, a mamua hoi o ka hanaiia ana o na elima kaukani kanaka. Kahi nahelehele-he wahi kuaaina ulu nuiia e ka nahelehele. Hahai wawae-a ia ke kau la na maka o kanaka i kahi moku· e holo ana, a hele a' e la lakou mai ka akau mai o ka moanawai. 14. A pae·- Mai ka moku i ka aina. E hoohalike me ia ma Mareko 6: 34. Haehae ke aloha-i kona ike ana i ko na kanaka iini e hele pu me ia, pela hoi me ko lakou mau hemahema ma ko ka uhane ame ko ke kino. A hoola iho la-lawe mai la lakou i ko lakou poe ma'i mai kekahi aoao mai o ka moanawai i loaa ai o Iesu ia lakou me ka manaolana e hoolaia mai. 15. A ahiahi a'e la-mawaena o ka hora ekolu ame eono p.m., a i kahi wa hoi, oiai ka la e hoi ana i ka mole o lehua a e molehulehu aku ana a uhi mai na aka o ka po. E kuai i ai na lakou-aole i kupono keia, aka, aole he hana pono e a'e a na haumana e hana aku ai. 16. E haawi aku i ai na lakou-i na haumana he mea hiki ole ia, a o ka mea oiaio no ia, oiai, ua hemahema, aole i manao muaia e pela mai ana ; he pilikia i ku koke mai, hiki ole ke lalau koke a'e a hoopau i ka hemahema. The Friend-Hawaiian Edition 17. Elima wale no popo barena-na ia elua-he poepoe keia mau popo barena, eono iniha ke ana waena a he iniha hookahi ka manoanoa, ano like me ka barena kela moku e poki wai ai na luina i ka po, a o ka hoomo'a ana ia o ia au. Mai ka bale i hanaia'i aole mai ka huita mai, wahi a Ioane, a he mau wahi i'a liilii loa, like paha me ka makale ; aole no he liilii a kana mai, ua hiki no ke alapoho a'e. 19. Kauoha aku la ia-ua maopopo ia Iesu kana mea e hana ai, aole ke kanalua. Hoomaikai aku la-A ia iloko o ka hoomaikai ka hoonui ana, a pela mau o Iesu ma kana mau pule ana, no kana hana paha, no ka pono paha o ka poe iloko o na pilikia a pela me ka ai ana. 20. Hoiliili mai la-i na hakina-E ia ka haa wina o ka hoomakaulii ame ka hoomaopopo ana i ka waiwai o na mea liilii. 0 ka hoomakaulii pahaohao, o ia ka oi ana o na hakina mamua o ke kumupaa, he mea hoopahaohao mai. He mea nui na hakina i ka wa kahiko, i keia au na'e ke hoowaiwaija nei i na kepani hanai puaa. 21. Elima kaukani kanaka-aole paha i heluia na wahine ame na keiki. He heluna nui hewahewa maoli keia, a i elima no na popo barena ame na wahi i'a liilii elua, lawa a piha na ie he umikumamalua. He Mau Kakele Manao Maluna o ka Haawina 1. Ka manao o keia waiwai no kakou. -He nui wale na alahele e hoomaopopoia ai ka waiwai. 0 ka loina ano nui o ia keia; o ke ana waiwai o kekahi mea a ia ma na pono i loaa mai ia kakou. I waiwai no hoi ke dala no kona mana pa,nai. Ke emi no ke ana emi pu no ka waiwaiio. 0 ke dala ame na waiwai e hiki ai ke kuapo aku .a kuapo mai a kuai paha ma ke dala, he kokua mai ia ia kakou e loaa ai ka oluolu o ka nohona ana. Ua hiki ia kakou ke lele kaapuni i ka honua me keia mana. Me ka hana ikaika ana e loaa ana no ka naauao i ka mea i makemake ia mea. U a hiki ke noho mana a lilo mai i mea nui iloko o na anaina hoolaulea. 0 ka waiwai 01 February, 1945 na'e, o ia ka lokomaikai wale o ke Akua e pee poli ana iloko o ka naau. He waiwai hoolilo ole, ilaila na'e ka lawa, ka oluolu ame ka malu, a oi aku mamua o ka mea e loaa mai ana mai na waiwai honua. Ilaila ke kalaia ana o ko kakou mau hala, ka hoomaemaeia ana o ko kakou ano lapuwale, a o ka noho malu ana mai o ka Uhane Hemolele, a o ka maopopo ana no kela home lani ma o. Aole anei he pomaikai nui keia? E noonoo a'e no hoi kakou, ina aole keia mau mea me kakou, alaila, heaha aku ana ko kakou hopena ke pau a'e keia ola ana? 0 ka ai pulelehua paha, ka ai a na unihipili, ea. 2. Ke kumulilo o keia waiwai ma ka aoao o ke Akua. - 0 kekahi hoike e ikeia'i ka waiwai, o ia ka nui o ka hana i hanaia a pau pono. Ke kau nei kakou i ka waiwai kiekie no ka lanakila i loaa ia kakou, a no ka mea ua loaa mai me ka nui o ka molia · ana ame ka paio ikaika ana i ka poe e hoopilikia mai ana no kekahi manawa loihi paha. I ka wa o na pukaua ekolu i lawe mai ai ia Davida i wai inu, hoole aku la oia i ka inu ana ia mea a ninini aku la, a wahi ana, no ka nui o na pilikia o ke kii ana ia mea (2 Samuela 23: 16). Mamuli o ka nui o na pilikia, ua lilo i mea laa ke ola o na pukaua iaia pela oia i ninini ai, he mea hookuu imua o ke alo o ke Akua. o ko kakou ola uhane, aole o na pilikia wale no na mea i loaa mai. A ia he molia ana ma ko ke Akua aoao ame ko Kristo no ka mea na ia molia ana i hoopakelei~ mai ai kakou, aole me ke gula ame ke dala, aka, me "ke koko waiwaiio o Kristo, me ko ke Keikihipa kina ole ame ka hala ole" ( 1 Petero 1 : 19), ke kumukuai a ke Akua i hoolilo ai no ke ola o ke kanaka a he moakaka loa kona waiwaiio. 3. Ka mau Ioa o keia waiwai.-Loaa hou mai la ia kakou ia mahele o ka oi ana o keia waiwai, o ia kona mau loa. Ia kakou e kula nei i keia haawina, ke loheia nei na hoohalahala no ke kulanalana o kekahi mau oihana kalepa o ka aina. Aole mau o keia mau mea. I ka hookuku ana'e i ka waiwai o ka lole ame na mea e a'e, pau pu me na mea hoopukapuka, he mea pono e noonoo muaia, e mau ana paha ia mau mea aole paha 5 no keia mua aku. He mea mau ke dai- HAAWINA KUKAKUKA: Mataio 16: 13-17; 17:1-9. mana, ka momi ame ke gula. Pela no hoi ka waiwai kiekie o ka uhane e hoikeia nei ma ko kakou haawina. I mai la o HAA WIN A KU LIKE: Mareko 8 :2730; 9:2-13; Luka 9:18-21, 28-36. Kristo : "E hoahu i ko oukou waiwai ma ka lani, kahi pau ole i ka mu ame ka AI O KA LA: 2 Petero 1 :12-18. popo, kahi hoi o ka aihue e wawahi ole mai ai." He mau waiwai anapu manawa PAUKU GULA: 0 ka mea nana au e hooia aku imua o na kanaka, na'u hoi ka Satana. He mau makahiki wale no ia e hooia aku imua o ko'u Makua ko ka honua mau hanohano ame kona iloko o ka lani. Mataio 10 :32. mau waiwai, aka, o ka waiwai o ke aupuni o ka lani i makemakeia e ke Akua MANAWA: Ike kau Ia o ka A. D. 29. e pono e loaa ia kakou, no ka mau loa ia. He waiwai hooilina e hele pu ai no KAHi: Ma kau wahi o Kaisereia Pilipi ame ka Mauna o Remona. kakou me ka waiho ole iho i ko kakou mau pilikana, a he waiwai palaho ole a kina ole. "Ke mau nei keia mau mea Na Wehewehe Pokole no ka Haawina ekolu, o ka manaoio, o ka manaolana Pauku 13. Kaisereia Pilipi-Kahi o ke ame ke aloha ; o ke aloha na' e ka i oi o kulanakauhale he iwakalua-kumamalima keia mau mea." mile ma ka akau o ka Moana o Kalilaia. 4. Ka loaa ana mai o ua waiwai la.-O 14. loane Bapetite-ua moku aku la ka ike wale ana aku i ua waiwai la, i ka ke poo ia Herode, a ua nui wale ka poe momi kumukuai nui, a hana ole i ka mea i ike ole i manao ia Iesu o Ioane no, a i e loaa mai ai, alaila, no Ka waihae mai ole paha, o kekahi o na kaula e a'e. ia poe. A pela no hoi me ka hoomaopopo 15. Owai hoi au i ka oukou nei-E ia ana i ke ola makamae a ke Akua i hoomakaukau ai a imi ole e loaa mai ia mea. no o Iesu ke hoohuahualau nei i na hauIna no e pa wale aku no kahi manamana- mana no apau ana. He mea nui ka hoolima i ka waa, he hapai waa ka helu ana, maopopo ana no K r i s t o , a ua hoea a he wahi mahele puu i'a no ko ka mea mai ka wa e hoike lea ia mai ai ko lakou hapai waa. 0 ke kanaka i loaa iaia ka manao maluna o ia mea. waiwai, aole ia i hele wale aku a wahaa 16. 0 oe no o Kristo-Ma ka olelo wale aku, aka, hauoli iho la ia i kana mea Beritania keia, ma ka kakou olelo hoi, i hana'i i loaa mai ai ia mea iaia. Hoolilo ka Mesia, a na kaula i wanana e mai ai. aku la ia i kana pono apau i loaa mai Ke Keiki a ke Akua ola-maopopo lea i ai ka waiwai oi a'e. Heaha ka waiwai e na haumana ka oiaio o keia mea, oia no loaa mai ana ke puliki kaua i na hala ka Mea Hemolele loa. ame na hewa, i lilo mai paha i mau pohaku wili palaoa nana e mo-ku ia kaua 17. Ka i'o ame ke, koko-ma ka olelo iloko o ka hohonu o ka Moana Pakipika? · Beritania keia, a o kona hoopili ana o He make a ia ilaila, a o ke ola, o ia ke keia kino kanaka no, a pela no i unuhiia'i kuai hoolilo ana ia mau mea make koko ma ka kakou olelo. Ko'u Makua no-Na kamahao o ko kakou Haku Iesu Kristo. ke Akua, ka Makua, i haa wi mai i ka ike ia Petero a pane aku oia i ka ninau a kona Baku. HAAWINA 8-PEPELUALI 25 Mataio 17: 1. A hala a'e la na Ia eono KUMUHAN A: 0 Iesu no ke Keiki a ke -Mahope iho o keia hoike manaoio a Petero. Ma ka mauna kiekie-O ia no Akua. kahi mehameha loa, a o kahi a Iesu i pule KUMUMANAO: E paa mau kakou i pu ai me kana mau haumana. Aole he ka oiaio o Iesu no Nazareta, oia no ke kanalua ana o Mauna Hemona no keia, Keiki a ke Akua. he 9,000 kapuai kona kiekie. 2. Hoopahaohaoia-Ia Kristo e pule HAA WIN A HEL UHEL U: Mataio 16, ana me ka oiaio, e pili ana paha i kona 17. 6 The Friend-Hawaiian Edition make aku, a e neenee aw1w1 mai nei; alohi mai la kona helehelena, a keokeo a'e la kona aahu. 0 na malamalama lani keia, o ka nani hoi o ke aupuni lani. 3. Mose, ame Elia e kamailio pu ana -Wahi a Luka, no Kristo ka lakou mea e kamailio ana no kona make aku ma Ierusalema. 4. Olelo aku la o Petero-aole he wahi e hoike ana i ke kumu o ko Petero olelo ana ; aka, o Petero no keia ka mioi wale a lele kahamaha wale me kona mau manao hoopuapuahulu. I mau hale lewa-i mau o-pu malumalu mai na nahele mai o ke kuahiwi, a mai ka naele o na awawa, a e noho lakou malalo o ka malumalu o ia mau o-pu no ka manawa. 5. He ao alohilohi-He kupaianaha ka alohi ana o ke ao i ke kulu aumoe, aka, aole mea hiki ole i ka mana o ke Akua. He leo mailoko mai o ke ao-Na ka leo mai ka lani mai i hooeehia ia wahi. E hoolehe oukou iaia-he a'o i keia poe haumana a ia kakou pu. 6. Makau loa a'e la-no ko lakou hoomaopopo ole o ka leo a lakou i lohe ai aole no ke kanaka mai, aka, na kekahi mea kino uhane, a o ke Akua no ia. Aole pono i ke kanaka e makau i ke Akua, e makau aku ia i ke kanaka i malihini iaia no ka hoopilikia mai. 7. Mai makau oukou-aole hoomakaukau wale na hoike mai ka lani mai, a i ku i ka makau, ea, no ka piha eepa no ; he olelo hooikaika keia. He hora hoomanao keia me ka hoomaikai, aole o ka hookuekue maka a hookaloloa i ka helehelena. 8. Aole lakou i ike i ke, kanaka e a'eua nalo aku la na malihini elua i ke ao i uhi mai ai, a pela i hunaia aku ai ko laua haalele ana mai. E hoohalike i keia me ia ma Oihana 1: 9. 9. Mai ha'i aku oukou-i na kanaka i na mea a lakou i ike ai ma ka ka mauna, a hiki i ka wa e hooponopono ia ai ka naau o kanaka a ike lea aku lakou i ko Kristo pili Akua ana, i kukala oleia'i ka oiaio o ia mea i kela wa. February, 1945 He Mau Kakele Manao Maluna o ka Haawina 1. Ka manaoio o na A posetole.-Oiai he mea ano nui ka loaa ana mai o na ike no kakou no ka manao o na haumana ana, oiai, aole he poe okoa i loaa ka oiaio no ia mea o keia mau haumana ·wale no. Aole lakou nei he poe naauao, aka, he poe poopaa no kahakai, o ka la waia ka lakou hana ike, a o lakou ka poe i waeia i mau paahana no ka euanelio mau loa. Ma na Episetole ame na Euanelio ua hoikeia ka lakou hoike manaoio. A wahi a Ioane, mai ko Kristo hookumu ana no i kana misiona ko lakou manaoio ana ia Kristo oia no ka Mesia. Aole no ka ole ko lakou hahai ana iaia. Hai mai no o Mataio i ko lakou kapa ana iaia ke Keiki a ke Akua (Mataio 14: 33). U a hoopaa no hoi o Ioane i ko Petero pane ana no lakou apau mahope koko iho o ka hanai ia ana o ka elima kaukarii: "A ua manaoio makou apau, a ua ike hoi, o oe no ka Mesia, ke Keiki a ke Akua" (Ioane 6: 69). I ka wa o keia haawina, ke ikaika loa mai la na ku-e ana nona, a i kana poe haumana hoi i kaawale aku ai no lakou iho, manao iho la no o Iesu ua hiki mai ka manawa e hoao ai i ka ikaika o na manao o na haumana. Na Petero i pane ma ko lakou aoao : "O oe no ka Mesia, Keiki a ke Akua ola." 2. Ke apono o Iesu i ka lakou hoike manaoio.-He mea maikai no ko kakou hoomaopopo ana i ka na haumana ike no Iesu, a ia no na' e kekahi ike hou a' e, o ia ka Iesu ike nona iho. Hoapono koke aku la o Iesu i ka Petero ike, a hoomaikai aku la, no ka mea, na ke Akua i haawi mai ia ike uhane iaial He koikoi kana olelo ia Petero no ka hoomaopopo ana i kona kulana Mesia a pela hoi me kona Akua ana. 0 kana olelo imua o ke kahunanui i kona hookolokoloia ana, ua like a like me kana mau olelo ia Petero. I ua luna la i koi ikaika mai ai iaia, e olelo ana : "Ke ninau pono aku nei au ia oe ma ke Akua ola, e ha'i mai oe ia makou, o oe anei ka Mesia, ke keiki a ke Akua ?" ( Ma taio 26 : 63). Pane mai la o Iesu: "Oia kau i olelo mai," kapa mai la na'e ua kahuna la, he hoino ka ia, a he mea pono e make oia. 0 keia ano Akua o Iesu ame na hoike lehulehu e 7 a'e, ua lawa loa no kakou e hoomaopopo ai i ko Iesu manaoio i kana mea i hooia ai, elike no me kana i olelo ai : "Ina e hoike aku au no'u iho, he pono ka'u hoike ana, no ka mea, ua ike au i ko'u wahi i hele mai ai, ame ko'u wahi e hele aku ai," (Ioane 8: 14). 3. Ka hoopahaohao ana ame kona ano Akua.-O kela Ioli kupaianaha ana o kona helehelena ame kona aahu, he hoike ano Akua ia. 0 kela alohi nana i hoala mai i na haumana (Luka 9 : 32) ua ilihia lakou, aole na'e i lawa keia hoikeike i ko Iesu piha Akua ana. Ku pu mai la o Mose ame Elia iloko o ka nani (Luka 9: 31), aka, o ka hopena o ia hoopahaohao ana, o ia ka mea nana i hoike lea loa mai i kona ano Akua. A ia hoi he leo mai ka lani mai, a na haumana i lohe maopopo loa ai, i ka pane ana mai : "O ka'u KEIKI punahele keia, ka mea a'u i olioli loa ai, e hoolohe oukou iaia " (Mataio 9: 5). Pela i kau ai ka mak;u iluna o lakou, a moe nui lakou ilalo ke alo, a na ia mea i hoopa loa ia Petero i kona wa i elemakule ai, a puana a' e la e hooikaika ana oia e hoike aku ia me~ ( 1 Petero 1: 15-18). Aole he hoike oiaio e a'e mawaho a'e o keia, e loaa ole ai ka hooiaio i ka oiaio o na mea i ikeia ma ka mauna. U a like loa no keia hoikeike me ~a wa_ o_ ka !11:anu i ikeia'i ia Ioane i bape•tlzo a1 ia Knsto. Aole wale hoi keia no ka poe i ikemaka a lohe hoi, aka, no kakou no apau, a no kakou keia moolelo i waihoia mai ai i mea na kakou e hooia pu aku ai : "O oe no ka Mesia, ke Keiki a ke Akua Ola." HAAWINA 9-MALAKI 4 KU MU HAN A: A'o mai Iesu e kala a wale aku. KUMUMANAO: Aole loaa wale mai a hiki hoi ia kakou ke malama i ka lokomaikai o ke Akua, ke ole he uhane kala aku kekahi iloko o kakou. HAAWINA HELUHELU: Mataio 18, ame 20. HAAWINA KUKAKUKA: Mataio 18: 21-35. KA AI O KA LA: Halelu 32 :1-7. 8 PAUKU GULA: A ina paha oukou e kala aku i na hala o ke kanaka, e kala mai no hoi ko oukou Makua o ka Iani i ka oukou; aka, i ole oukou e kala aku i na hala o kanaka, aole no hoi e kala mai ko oukou Makua i ko oukou hala. Mataio 6:14, 15. MAN AW A: A ukake a i ole Sepatema ba, A. D. 29. KAHi: Kaperenauma. ka mea i kala kokeia aku la kona aie nui hewahewa, ua ku ole ia i ke aloha i ke koi aku, malia no hoi e ukuia ana no ke haa wiia aku i mana wa. Na Wehewehe· Pokole no na Haawina Pauku 21. Ehia na hana hewa-a kala aku-O keia no ka ninau kuekaa pinepineia e na kumu, a ma ka lakou kumu alakai, a'o aku la lakou i ekolu manawa, a o ia wale no na manawa e huikala ai. 34. A haawi aku la iaia-i ka hooweliweliia ana paha he mea ia no ua kanaka la e hoike a'e ai i kahi ana i huna ai i kona waiwai, ina na'e ua hanaia ia mea. 22. I kanahiku hiku-Kaihi a'e la ka Iesu pane mai na kumu alakai a lakou i kau ai, a hoolilo a'e la i mahele euanelio, o ia hoi, aole he palena. W ahi hoi a Schaff: "Aole i kaomiia ke aloha ma ka papa hoonui huahelu." 23. Hoakoakoa me kana poe kauwaU a hooliloia ka poe kiekie i poe kauwa na na alii, pela ka hana aka poe kakauolelo o Helena. 24. Aie-he umi tausani talena-he like ole ke ana waiwai o ke talena mawaena o ka lahui Rebera me ko na Helene. He talena dala o kanaono mino e puka ana iloko o ka aina nui o Roma, i like aku kona waiwaiio me 6,000 deneri. N olaila, ina he 10 talena, ua like ia me 60,000,000 deneri. 0 ka aie o keia kauwa ua pa 600,000 ia i like aku me ka mea i aieia e kona hoa. U a nui maoli keia aie e hiki ole ai ke hookaaia, a e hiki ole ai i ke kanaka hookahi ke auamo a ia wale no a hoolimalima aku i huina kanaka nui nana e kokua mai i ka halihali ana. 26. Moe iho la ua kauwa Ia-E noi ikaika ana i ke alii. A e uku au ia oeHe olelo hoopaa hiki ole ke hookoia. 27. Aloha nui mai la ka haku-Pela no ke Akua e aloha mai nei i ka poe hewa a kala aku. 28. Hookahi haneri deneri-0 ka uku ia o ke kanaka e paaua ana a po ka la. E uku mai oe ia' i kau mea i aie ai-0 The Friend-Hawaiian Ediiion 31. Minamina loa iho la-o ka ike keia i ka mea pono. 0 ka ae ole ana e kala aku, o ke ano no ia o ia kanaka. 33. Aole anei i pono nou-o ka olelo ikaika a ke alii hiki ole ke paneia. U a ahewa iho la ke kanaka iaia iho. 35. E hana aku ai ia oukou-"O ka mea i hana me ke aloha ole aku e hoohewaia auanei oia me ke aloha oleia mai; aole makau ka lokomaikai i ka hoohewaia ·mai," (Iakobo 2: 13) , oukou naau-ina me ke Akua ka kakou hana ana, aole kakou e pakele ke hoopalaimaka Ke ike mai la no oia i ka oiaio o ka kakou kala ana. He Mau Kakefo Manao Maluna o ka Haawina 1. Ke ano e kala ai.-Heaha ka mea i ala mai e huikala aku ai me ka pono, a heaha hoi ka hana pono no ia mea? E kala aku anei kakou i ka mea i hoomaopopo ole mai a hoole mai paha i ka huikala aku? Ke a' o mai nei o Kristo e mau aku ka huikala ana i ka mea i lawehala mai a hiki i ka piha pono ana. E nana pu i keia ma Luka 17: 3, 4. No ka manao maoli o keia huaolelo, o ia no ka hoopau loa ana i ka noonoo ana i ka mea i hana ia mai nou. 0 ka piipii kai i kau mai ka hoeha makehewaia mai, a pii kunahihi mai a puka na olelo kuea a ulu mai ka makemake e panai koke aku, he hoike no ka makemake ole i na mea i hanaia mai, aka, ma keia e komikomi iho ia ano iloko o kaua i kulike aku me ka Iesu i a' o mai ai ma Mataio 5: 44: "E aloha i kou poe enemi." Aole i hoaponoia mai ka panai ana aku, he mea paakiki no na' e ia ma ko kakou ola ana. I kekahi wa, ua moni ka mea i hoehaia me ka hoikeike maka ole mai, a elike no me ke koikoi o ka mea i hanaia mai, February, 1945 pela no ia e eha ai. Pela no ke Kristiano, e noho hoomanawanui ana me ka hilinai hou ole aku i ka mea nana oia i hoeha mai, e kali ana no na' e a hiki i ka moakaka lea ana iaia ua mihi i' o ia mai, e holoi loaia ana ia ano o ka wa i hala. 0 ka makuakane i hoopoinoia kana kaikamahine e kekahi kanaka lapuwale, e eha ana ia a makemake e lawelawe lima maoli, a ua pono no ia manao ana; e ia na' e, he mea hiki no iaia ke pule no ka mea i hana ino mai i kana ka.ikamahine i alakaiia mai ua kanaka la e mihi oiaio aku i ke Akua i ole ia e hoohihia puia aku. 0 keia ka manao ano nui no keia huikala ana, e alakai ana oe i ka mea i hana hewa mai e ike i ke Akua, ma ka hoomaopopo ana o ia mea i kona la wehala .ana i ke Kristiano a mihi mai, a o ke kaomi ana me ka panai ole aku, ua lawehala ole imua o ke Akua, a o ka mea i lawehala mai a mihi ole, maluna no ona ka hoopai, ua kalaia mai kaua. 2. Ka palena o ka huikala ana.-Ua hoomaka mai keia haawina me ka ninau no ka nui o na mana wa e kala aku ai. He mea kanalua ole, i ko Petero manawa i pane aku ai i ehiku mana wa, o kona noonoo no ia ua lawa ia lokomaikai, oiai, ua oi keia mamua o na loina a na Iudaio e ku ana ia manawa; aka, hoomaopopo mai la o Iesu aole he palena no ia mea no na Kristiano. 0 ka pinepine o ka hana hewa ana, aole ia o ka ninau nui, aka, o ka loaa i Kristiano huikala e anapu mau ana ma na wahi a pau a lakou e hele ana. Elike me ko ke Akua haawi wale ana i wa no ke kanaka e mihi ai me ka oiaio, pela no hoi kakou e hahai aku ai. Ina hoi i pinepine ka hana hewa ana mai a pinepine aku hoi na kala ana, alaila, e nana ma Luka 17: 4, alaila, aole no he oiaio iloko oia kanaka. 0 ka mihi oiaio maoli, o ia ka pinepine ole mai o na hana hewa, a o ka Kristo e a' o nei, he kumu alakai wale no. N olaila, e aho no ka liilii mamua o ka nui loa, o hiki mai i ka wa e poina loa ai, kau mai hoi na mea e hiki ole ai ke hoomanao i ka mihi ana a hala ka wa kupono. 3. Ke· kupono o ka huikala ana.-E ike ana no kakou i ke kupono o ka kakou huikala ana aku ke hoomaopopo kakou i ke kupono o ka ke Akua huikala ana mai. Ma ka olelonane, hoike moakaka ia 9 mai la ko kakou ano, ko kakou komo kuhohonu loa iloko o na aie e manaolana ole aku ai e pau ana i ka hookaaia, a ia kakou iloko o ka manaolana ole, ua aloha mai ke Akua a kala mai la i na hewa i popopo mua ame na aie, a hemo mai la mai ka uku ana. 0 keia la ka lokomaikai o ke Akua, a o keia ka na Kristiano e hoikeike mau ai iloko o na la o ko lakou ola ana. 0 ka mea mua iloko o ka uhane o ke kanaka e hele ana imua o ke Akua, o ia ka uhane huikala aku, ke makemake na' e kakou e hooloheia mai ka kakou mau leo pule. I mai la o Iesu ma kana pule i a' o mai ai : "E kala mai oe i ka makou la wehala ana me makou e kala aku ai i ka poe i lawehala mai i ka makou." I huikalaia mai, mai malama i ka uhane huikala ole aku. 0 ka paa mau i ka manao huikala ana he paa ana ia i na hoomaikai ame ke aloha o ke Akua no kakou. HAAWINA 10-MALAKI 11 KU MU HAN A: Ke kumuliio e hiki ai ke lilo kekahi i haumana. KUMUMANAO: 0 ka poe wale no i hoole ia lakou iho oia ka Iesu e hoohaumana ai. HAAWINA HELUHELU: Mataio 19. HAAWINA KUKAKUKA: Matai 19: 16-27, 29. HAA WIN A KU LIKE: Mareko 10: 1721; Luka 28:18-30. KA AI O KA LA: Iakobo 2:14-23. PAUKU GULA: 0 ka mea makemake e hele mamuli o'u, e hoole kela iaia iho, e ha pai hoi i kona kea, a e hahai mai ia'u. Mataio 16:24. MAN AW A: I Malaki paha o ka A. D. 30. KAHI: Ma Perea paha. Na Wehewehe Pokole no ka Haawina Pauku 16. Hele mai la kekahi-Wahi hoi a Luka, he alii keia i hele mai la, aole na' e hoi i hoikeia mai ia kakou ko11a wahi i 11ohoalii ai. Wahi hoi a Mareko, ua holo mai la ia a kukuli imua o Iesu. ,10 "Heaha ka mea maikai a'u e hana'i ?" -o ka hana ana paha i kekahi hana ano nui e kaula11a ai o kana ia i manao ai pela e loaa mai ai ke ola mau loa. 17. No keaha la oe i kapa mai ai ia'u he maikai-Aole haawi wale o Iesu i i11oa ha11ohano i kekahi mea me ka hoomaopopo mua oleia mea i kana mea i makemake ai, aole hoi o ka huaolelo "maikai" e hooliloia i mea e piepieleia ai ke alohaia mai. 0 ke Akua wale 110 ka maikai a o ko ke kanaka maikai mai ke Aku~ mai no. He maikai o Iesu, a ua kaanalike oia ia maikai me kona Makua maikai. 0 ka maikai i loaa i ke kanaka no ko ke Akua lokomaikai wale mai. E komo iloko o ke ola-Komo ana i ke ola e hiki mai a11a iloko o ke aupu11i la11i. 18. 0 na kanawai hea ?-Ua 11ui wale 110 kana wai 110 11a oiha11a a pela no hoi 110 ka noho pono ana; hui mai no hoi ka na kakauolelo ; nolaila, helu papa aku la o Iesu i na kanawai elima o na launa ana a he kanawai hou a'e e apo holookoa ana i ka mahele elua o na kanawai he umi. 20. Ua malama au ia mau mea apauua maikai maoli ka hana a keia opio, a ina i aloha i'o aku oia i kona hoalauna elike me ia nona iho, me ka hoano hou oleia o kona 11aau, ua lilelile maoli kana hana ana. 21. Ai makemake oe e hemololelo-ke hooleiia a'e na hipuu e loaa mai ai ke ola, aole hemahema i na mea o ka uhane. Ka waiwai iloko o ka lani-Ua oi aku na waiwai lani mamua o na waiwai honua. Hahai mai ia'u-He kahea no ka hele ana'ku e ha'i i ka eua11elio elike me kana poe haumana. 0 ka hoolilo ana i kona mau waiwai honua, he hookaawale ana mai na kuko ana i na waiwai honua, a e hoolilo hoi i ka manawa ma na hana e a' e, a e hahai aku elike me ko Iesu makemake. 22. Hele aku la ia me ka minaminaPela iho la ka hele ana o ka poe e hoole ana i ke kauoha ame 11a koina a ke Akua, aole me ka mama a oluolu paha o ka naau. 23. Komo apuepue-E komo paha oia me ka apuepue ole. He mea paakiki i The Friend-Hawaiian Edition ke kanaka waiwai ka hoohaahaa ana iaia iho, a hele hoi ma ke ala ololi. 24. E hiki e ke kamelo-he olelo naauao, noeau, a o kona manao e hoike mai ana i ka hiki ole ke hana aku pela. 0 ka olelo kamailio nui ia keia e ka poe Asia, a lohe oleia hoi ma ka huli komohana. Kui kele-he kui humuhumu eke huluhulu. 25. Kahaha nui iho la-ua manao na haumana, e oi ana paha ke kanaka waiwai mamua o lakou, e ia ka, o ia waiwai, he pale wa wae loa ma ko ka uhane mahele. 26. E hiki no na mea apau-pau pu me ke ola no ke kanaka waiwai. U a hoike akaka mai keia pauku, aole o ka waiwai ka mea e hiki ai na mea apau, aka, o ke Akua wale no. minamina, e loaa hou ana no iaia a loaa hou mai he waiwai oi a'e hiki ole ke loaa mai me na kumukuai nunui o ke a'o nei, ina no oia kumukuai a o keia ao holookoa. E lilo ana oia i hoalauna pu me ke Akua, a pela pu me na Aposetole ame ko ke Akua poe kanaka. 0 ka pololi o kona uha11e e hoomao11aia ana, a e hauoli ana no ka noho ana o kona mau la ma ka honua nei, aole hoi o ka nalulu o ke poo i ka noonoo mau ana i na alahele e hoonuiia mai ai ka waiwai, a i ole, 11001100 mau i ka aihueia mai, a i ole, i ke koloheia mai e na kupakako nana e malama ana i na moowaiwai 011a. Ua hapopo na maka uhane, ua ikaika loa ka huki a na maka o ke kino, a wili no ko11a poo a hele aku me ke kaumaha. 2. Ke kumulilo no ka hoohaumana na Iesu i keia la.-A ia he mau koi kupono i mau haumana na Iesu, i na manawa ame na wahi like ole, mamuli mai o na Na Kakele Manao Maluna mea e ikeia nei, elike 110 hoi me ka ike o ka Haawina ana o ke aupuni a koi mai i kona mau 1. Ke kumulilo no ka hoohaumana makaai11a i keia wa o ke kaua ame na ana na Iesu i kona au.-Kukulu mai la pilikia e a'e. Hoike maopopo loa mai o ko kakou haa wina i ke koikoi o ka lilo Iesu i kana mau hauma11a, o ka poe e ana i haumana na Iesu i na la kinohou hoole maoli ana ia lakou iho a hahai aku o ke ola Kristiano ana. "E kuai aku i mahope o kona mau kapuai wawae, me kou waiwai, a e haawi na ka poe ilihune," ka nana ole, h~aha la na kumulilo, o o keia iho la ke kauoha a Iesu. Ke nana ka11a koi11a ia o keia mau la, a hoomaoiho, he koikoi maoli keia kauoha-aole popo loa mai la ka Pauku Gula o keia paha he ekalesia o keia la e hana aku haa wina ia mea. Ma ka mokuna 10 o ana pela. Aka, me he la, aole i make- Mataio, e ia no ka Iesu i olelo ai: "E ,make ka Haku e hookaumaha i kekahi · aho no ka hauma11a ke like ia me kana mea i makemake e hoolilo iaia i haumana kumu, a o ke kauwa ke like ia me kona nana. Ke koi mai nei no oia elike me ka haku. Ina e kapa mai lakou i ka mea : mea e hiki a11a, a i ole, elike 110 hoi me nona ka hale o Belezebuba, e nui auanei ke kula11a ame ka hemahema i hoomao- ko lakou kapa ana i ko ka hale pela," popoia. U a maopopo lea iaia oloko o ke (Mataio 10: 25). Ma na aina Kristia110 kanaka opio, a koi mai la no oia ia mea i keia la, aole ike nuiia ka hoomaauia. iloko ona, a kakou paha e noo1100 ole ai, Aole o kakou koiia mai e hoike a' e i a o ka laau lapaau kupono 110 ia 110 ka ko kakou wiwoole elike aku me ke au o kana mau haumana, a wahi ana, e nui poe o ia ano. U a kuhihewa loa ke kanaka opio i ko aku ka kakou mea e hana ai mamua o Kristo manao a ma keia kauoha, me he kana poe haumana mua, ke ala mai na mea la e hoopilikia aku a11a iaia, e ia ku-e ana, a e loaa mai ana no ka manawa na'e, no kona pono no keia. Ua halahu me ka ikaika elike me ke kupono e hoo·1oa aku paha keia koi a11a mawaho o ka ikaikaia'i ko kakou mau uhane. E ia mea kupono e lilo ai oia i mea ilihune. hou, i ka hahai ana ia Iesu, e 11001100 pu 0 keia no ka 11001100 hiki mua i ka mea aku kakou no ka poe mawaho ame ko i 11ele i ka maka o ka uha11e, a e nana kakou iho, a hooikaika no ka pono o ko no kakou i ka mea a11a i hookuu aku ai. lakou mau uhane. A i ike kakou ua 0 ka waiwai a11a i punuku ai me ka hea ia mai 110 kekahi hana, alaila, e ae February, 1945 11 aku, elike me ka Isaia i hana'i. 0 ka mea i hoole iaia iho ame ka makau ole, o na hemahema nui ia o keia la. 3. Ko Petero uku ame ko kakou.-A haalele mai ke alii mahope o kona hoole ana i ka hoolilo ana aku i kona waiwai honua, olu iho la ko Petero uhane, oiai, akahi iho la a hoomaopopo loa, ua hana aku oia ame kona mau hoa haumana i ka mea a ke alii i ae ole ai e hana, a i a'e la: "E ia hoi, ua haalele makou i na mea apau." (19: 37). a lohe maopopo o Petero i ko Iesu pane ana aku e loaa ana no ka waiwai iaia iloko o ke aupuni lani, ke l1ana oia pela a hahai aku, a noonoo iho la no oia he mea pono no ke uku pu ia mai oia, a nolaila la, i ku ai kana ninau : "heaha auanei ka makou?" W ahi hou no a Iesu, o kana poe haumana, paupu me ka poe e hahai aku ana mahope ona, he uku no ko lakou. aole na'e ma keia ola ana wale no, aka, i ke ola e hiki mai ana. U a kuhihewa no kekahi poe, ua kaupalenaia ka wa e ukuia mai ai a aia no a make a hoea mai Kona la, o ia no ka hopena o ke ao nei, aole na'e pela ka oiaio. Ua hoopaa mai o Kristo he pahaneli ka loaa maanei, na hoaloha maikai, na kaikuaana ame na kaikuahine ma ka manaoio hookahi, pela hoi me ka malu ame ka lawa o ka makemake. 0 ka noho iloko o ka pono, ua lawaia no ka hali ana mai i ka oluolu, ka hauoli, ka holomua ame ke olakino · maikai. HE LONO He lono ka i hiki mai no ia Ekalesia kahu ole o ka Moku Kailila, o ia ka Ekalesia o Kapaa, Kauai. U a hoikeia mai, a ia ma kahi o kana·walu a oi poe opio Hawaii ke hoakoakoa nei ia lakou a malama i na hana haipule elike me ka nui o ka iini iloko o lakou ame ka makaukau a ke Akua i haawi mai a1. U a hoike houia mai, ke ku kokoke la no ko Satana halepule malaila me kana mau kii hoolele, a elike no me ka oiaio 12 o ka olelo a ka Haku, i ka laula o ke ala e hiki aku ai i ka make mau loa, pela no e momoku nei na kanaka iloko o ua halepule la o ke diabolo. A me ia nui o ka makeneke ume, e ia no keia poe opio ke hooikaika mai la i ka hana e malama ana i ka pono iloko o lakou. He lono hauoli keia no na haipule ma kekahi ano, a ma kekahi ano hoi he mea kaumaha no. Ua hauoli i ka ike ana i keia poe opio ke hana mai nei no, a ke malama nei ia lakou iho mai na hoohihia ana ; he lono kaumaha hoi i ka nele i ka makua kupono e noho pu ai me lakou. Heaha la auanei, ina i nele i ka makua make kino, e ia a'e no ka Makua Nui ma ka lani. I nui ke aho, e na opio o Kapaa; hanaia ka hana me ka oiaio. E leha mau aku na maka i ka Mauna o Ziona, mailaila mai na kokua e hiki mai ai. Mai hoopalaleha i ka hana maikai, a na ka Haku no nana ka hana e papale mai i kona malu maluna o iho o oukou apau, i hoomaikaiia oukou, aole na ke kanaka, aka, na Kristo no, ka mea i piha i ka lokomaikai ame ke aloha. - Lunahooponopono. Ka Baibala Me Ke Ao Nei (Na olelo oiaio pili i keia Buke nana 1 hooponopono i ke ola o kekahi poe o keia la.) Ka Loaa ana o ka Baibala ma ka Olelo Beritania 0 ka Baibala Olelo Beritania i hoamanaia, i laha ma na wahi o ka olelo nui ia e kamailioia'i, ua laweia mai mai ka Baibala a Bihopa, i hooponoponoia i ka 1604, a hoopuka muaia mai i ka 1611. U a loaa mai keia mah ope iho o ka aha kukakuka mawaena o na aoao Ekalesia Luna ame Ekalesia Lalo, i hoakoakoaia mai e ke 'Iii Iakoba o Beritania, ma ka halealii o Hampton i Ianuali, 1604, he mau mahina pokole wale no mahope o kona pii ana' e ma ka nohoalii. The Friend-Hawaiian Edition equally outstanding. One effective way of getting ready for Easter would be to have a special study of Easter hymns. They might be used throughout Lent in worship services. Study the words of the great hymns; they speak for themselves; they tell the Easter story in beautiful an~ compelling words. Get th~ h~lp of a 1:1u.s1cian in studying the music; 1t, too, 1s mspiring, and among the finest in all Christian music. You will find these hymns among the best for Lent and Easter use : "Fairest Lord Jesus" (a good themehymn for the entire season) "Crown Him with Many Crowns" "All Hail the Power of Jesus' Name" All of these hymns can be found in The Hymnal for Youth, as well as in other hymnals. There are also other ways of introducing Easter music-by special soloists, or by the playing of recordings, if that is possible. Handel's "Hallelujah Chorus," "The Pilgrim's Chorus" from Tannhaueser and Stainer's "God So Loved the World"' are among the great musical comLent (Pr.ayer, repentance, and . positions suitable for Easter. consecration) The words of a traditional Norwegian "Dear Lord and Father of Mankind" Easter carol express well the spirit which "Love Divine, All Loves Excelling" we would have our pupils receive at "Have Thine Own Way, Lord" Easter-time. The carol is arranged as a "O Master Let Me Walk With Thee" dialogue between one who would find ' " "Take Thou Our Minds, Dear Lord Jesus and an angel, with a narrator speak"Just As I Am, Thine Own To Be" ing in between : "Beneath the Cross of Jesus" "Lonely, heart-broken, I seek here my "Take My Life and Let It Be" "I Would Be True" Jesus "Jesus, the Very Thought of Thee" Desolate, empty, the tomb where He lay." "Nay 'tis not empty, with angels 'tis filled, "Lord, Speak To Me" . glad Easter D ay.t" "Lord, I Want To Be a Christian" Life is' triumphant this (Negro spiritual) Weep now no more, 0 cease from thy Palm Su.nday (Praise and honor) sorrow, "All Glory, Laud and Honor" Look up to Jesus, and not in the grave. "Ride On! Ride On in Majesty!" Jesus is risen! He liveth alway, "Lift Up Your Heads. Ye Mighty O'er death victorious, almighty to save! Gates" "Angel, O tell me, 0 where hast thou laid The Lord's Supper and the Crucifixion Him "In the Cross of Christ I Glory" That I may tenderly bear Him away?" "When I Survey the Wondrous Cross" "Death could not hold him ! He liveth "There Is a Green Hill Far Away" · again! " 'Tis Midnight; and On Olive's Brow" Jesus is risen this glad Easter Day!" "O Sacred Head, Now Wounded" Cease from thy grieving, let weeping be "Break Thou the Bread of Life" stilled; "Into the Woods My Master Went" "Were You There?" (Negro spiritual ) Precious the promise He now hath fulfilled. Joy is thy portion, both now and alway, Easter (The Resurrection and Christ is arisen, He liveth for aye ! the Living Christ) "Angel, O tell me, 0 where shall I find "The Day of Resurrection" "Jesus Christ is Risen Today" Him, That once again I may look on His face?" "Christ the Lord Is Risen Today" (Continued on Page 27) "Come, Ye Faithful, Raise the Strain" February, 1945 17 BIBLE STUDY * Psalm 40 Two different poems make up this Psalm. Verses 1-11 are the first ; verses 13-17 are the second; verse twelve serves to join the two together and gives a continuity to the whole piece. The second poem is exactly the same as Psalm 70, so that for the time being we can put it aside, leaving until later any comments we may have to make upon it. The first poem is the story of a man's experience. The man had been in some desperate situation. What it was we do not know, but that it was trying to the point of human endurance we are sure. "He brought me out of an horrible pit, out of the miry clay." The poet was probably speaking figuratively, for the whole context of his work would lead us to suppose that his experience was one of spirit. If that is the case, then the man had sunk deep in despair or had been involved in an evil situation, which primarily threatened his inner personal life. Whatever had caught him; God had pulled him out. That was the significant part of the experience for him. He had evidently realized that within himself he was quite unable to extricate himself from the condition in which he found himself. He knew that God had saved him. In light of this the first verse of the Psalm carries added weight. "I waited patiently for the Lord." For too many people squirm and struggle and loudly 18 protest when they find themselves in a difficult situation. Somehow they behave as though the experience that has come to them should not have come. They blame the world about them for it, and then try as hard as they can to get out. They do not want to accept their condition, to bear it, and to wait for God to remove it. Yet the poet testifies as to God's way. The man who waits patiently, in the faith that God will hear his cry for help, finds that the experience of the psalmist is duplicated in him. Not only did God rescue the poet; He also, and this means through His saving act, "put a new song" in the man's mouth. Read the song in verses 4 and 5. The poet could speak of God's character and way more certainly and more clearly than ever before, because he knew them through his own experience. His testimony was of God. And as he said, he spoke that others might know. He became a living example of God's power in human life. "Many shall see it ( the fact of his life and his new song) and fear and shall trust in the Lord." There is a message in this for us today. It is doubtless- true that the message of the Bible may be heard even when spoken by one who does not know its full significance in his own life. But how much more clear that message becomes when it is given by a person who himself has actually heard it in his own life. The poet was writing out of the depth of his own The Friend experience, an experience that to him was awful and profound ; his words and his life went together ; the former were as nearly as he could make them an expression of the reality he had known in the latter. That was why he stood out as one among his people who could help others know God's power. But the psalmist did not stop there. He might have done so, for countless numbers of people have. When God has rescued them from some affliction they have sung a song about God's goodness; but they have been quite satisfied to keep on singing. Sooner or later, of course, their song has died out, for no one can keep on endlessly singing the same tune. If he tries to, he grows into an automaton, or becomes like a victrola record with the needle stuck. Others soon stop listening or do something to shut him off. Much more serious! y, such a person shows by his repeated song that he has missed God's continual leading. For in such an experience as that through which the psalmist passed God is doing far more than teaching man of His power and goodness ; God is guiding man to a clearer understanding of what He wan ts man to do. Note well the psalmist. "Mine ears thou has opened." The psalmist had heard \\·ords that he had never heard before. He was clearly a man who had followed the ritual of the temple, for he speaks of the "burnt offering and sin offering." In his experience he had learned the full meaning of the prophet's teaching that God required a clear and obedient heart. The Book, and by that we can properly assume he was referring to the revelation of God as known to his people through the laws and the teaching of the prophets, had come to mean more to him. It had touched his own life and changed it. And the requirement for him was that he obey, or live by the new found insights. Not only did his experience produce a transformation in his life about which he sang, and to which he had to be obedient, it also set a task for him among his feIFebruary, 1945 lows. He had to preach and teach. ''I declared thy faithfulness ... thy salvation . . . thy loving kindness . . . thy truth." He told others of the great facts which had become known to him. In this he himself disappeared, and God stood out, for his words were all of God, as though he would introduce others to God. We can use an analogy here without being sacrilegious. Two men walk down the road. They are friends of long standing. They meet a third man who is known only to one of them. The third man is introduced to the one he does not know by the other man. The reason why the introduction can be more than a passing act of politeness is that the man doing the introducing knows well the man whom he is presenting. He can speak through personal experience. Just so in religious life. The man who knows God in the depth of his own life has both the privilege and the duty of speaking about God to others, of introducing God, as it were, to other men. The poet closes his work with a brief prayer. It is a simple prayer, but it is genuine and sincere. In it are requests for those gifts which man really needs, for they are gifts supporting man's spiritual life. Psalm 41 It is agreed now, that this Psalm was written about the Hebrew people as a whole. It uses the personal pronoun singular all the way through, and thus seems to refer to a single individual. But you will find more meaning in it if you think of it as an expression of national experience. Then if you will go one step further and think of the way the Hebrew people must have felt during the time of Nehemiah and Sanballat (Nehemiah 2 : 9-20, 4: 1-23) you will appreciate the Psalm still more. Finally, change the translation of the first verse to read as most manuscripts give it, "Blessed is he that acteth circumspectly, though he is weak," and then see what happens. The Hebrew people, relatively few of 19 them, had returned to the site of their capitol city, determined to rebuild it. All during the exile they had retained a firm belief in their God and had resisted all influences that would change their forms of expression for that belief. As soon as permission was given they set out for Jerusalem. They desired to worship their God in their own way. They made treaties with some of the rulers nearby, hoping to have more freedom to do their work. ( See verse 9.) But from every side men and nations rose up to hinder them. The only thing they had left to give them strength was their faith in God. The whole Psalm is an expression of that faith in the setting of their day by day experience. As such it stands as a testimony of the source from which man derives strength for an undertaking he believes to be right when his whole world is against him. The Benediction in verse 13 signifies that the first section of the Psalter ends here. You will find the same Benediction although the words vary slightly, at th~ end of Psalms 72, 89, and 106. Psalm 150 is a praise Psalm putting the sentiments of this Benediction into a much longer form. The Psalter was divided into these five sections, each with the same closing Benediction for use during the five feasts of the Jewish year. significance it has. Perhaps only a person who knows the kind of experience out of which the author wrote can fully appreciate its meaning. Try if you will to picture that man in your imagination. He was far away from his homeland; he was surrounded by cruel enemies who not only made life unpleasant for him, but taunted him about the failure of his God; and his most vivid memories were of past days when he went up to the temple with crowds of other people to worship God. The result of these conditions he set forth so clearly, ''My tears have been my meat day and night." Lonely, homesick, unhappy, suffering, his only food was his sorrow. He thought of his life as like a man caught in the dashing, rolling water of the mountain stream coming down from Mt. Mizar. "Waves and billows were rolling over him." Now, if you have been able to imagine how that man felt, or if perchance your experience has been comparable to his, go back to the first verse. "As the hart panteth after the water brook." Pause at the imagery. The hart is the female deer, and thus is a weak, defenseless creature. In the heat of the summer time the streams where the animals drink dry up leaving only parched earth behind. And the animals, driven by the hot sun, find nothing to quench their thirsts. "As the hart Psalms 42 and 43 panteth after the water brook, so panteth These two Psalms are actually one commy soul after thee, 0 God." From out of plete poem. The work is one of the most the midst of his despairing, hopeless conperfect pieces of poetic construction in the dition, he yearned only for God, for the Bible. It has three verses in it, each one touch of "the living God." It may be that followed by the same refrain or chorus. you will have to do some more imagining. In our Bible, the first verse is made up of Many people in the situation of this man verses 1-4. Then follows the refrain. Verse would not yearn for God. Some would two is made up of verses 6-10, followed give up completely. They would feel that by the same refrain. And verse three is life was not worth living, and that it was made up of verses 1-4 of Psalm 43, again senseless to remain true to God. All the with the same refrain. Note that the last circumstances in which they found thempart of verse 9 in Psalm 42 is repeated in selves would be enough to convince them 43 : 2; and that the taunt of the enemies that God had completely forgotten them. is likewise repeated twice, 42: 3, 10. If it should happen that others about them This is a great Psalm and one hardly asked "Where is thy God," they would knows where to begin in suggesting the (Continued on Page 25) 20 The Friend A Review of the Federal Council's Biennial By Roswell P. Barnes Associate General Secretary, The Federal Council of Churches * At the close of the Biennial Meeting of tative of widely divergent points of view. the Federal Council of the Churches of The report has been characterized as the Christ in America, held at Pittsfmrgh, most important American cqntribution in November 28 to 30, a former vice-presi- our generation to Christian thinking upon dent who has attended nearly every meet- this problem. Professor Robert L. Caling of the council since its was organized houn of Yale Divinity School, chairman, said this was the best meeting in 38 years. presented the report. Many others agreed with the former offiThe gist of some of the other actions· cer that the council, as the chief coopera- taken by the Council is as follows : tive agency of Protestant and Orthodox 1. A statement on the duty of the churches in America, is moving forward churches in the nation today, emphasizing with a clear sense of direction and with the the need for greater spiritual discipline whole-hearted participation of its consti- and moral strength. tuent churches. 2. A statement on maintaining the sepThe attendance of 425 members and aration of church and state, opposing the alternates out of a possible 551, many of establishing of diplomatic relations with them holding the highest offices in their the Vatican. respective churches, indicated clearly the 3. Support of the Dumbarton Oaks importance attributed to the Council. In proposals for a world organization, with the delegation of one church were its pres- full recognition of their "present limitaent moderator, four ex-moderators and the tions and with determination to overcome presidents of four of its theological semi- them." 4. A recommendation that congresnaries. The first important item of business was sional action on the matter of peace-time the applications for membership in the compulsory military training be deferred Council. The application of the Russian until after the war, without expressing Orthodox Church in America was ac- judgment for or against such training. cepted and that of the Universalist Church 5. A resolution on venereal disease conrejected. The admission of the former, trol and promiscuity, calling for an attack with a membership of 300,000, raises the upon the p r o b 1em on four fronts-the number of member churches to 26. health, the welfare, the legal and the moral One of the most significant features of fronts, and asking the government to pubthe meeting was the presentation of the . lish the facts. report of a commission of Christian schol6. A request to Congress to revise the ars on The Relation of the Church to the present individual income tax law and proWar in the Light of the Christian Faith. cedure with regard to deductions for conThe Commission had been appointed by tributions to churches and other voluntary the Council upon authorization of the Bi- community agencies. ennial Meeting of 1942 and was represen7. A message of Christian greetings to Pebruary, 1945 21 the men and women away from home in the service of our nation, including prisoners of war. 8. Greetings to the British Council of Churches. 9. Instructions to the Council's Executive Committee to consider the advisability of constituting a Commission on the Recruiting of the Ministry. 10. A resolution urging the adoption by all religious bodies of a voluntary code to guide such behavior and action as have a bearing upon relationships among religious groups in the community either at home or abroad. Among those who addressed the meeting were Mr. John Foster Dulles, chairman of the Commission on a Just and Durable Peace, who spoke on "How the Churches Can Influence the Peace"; Rev. W. J. Gallagher, of the Canadian Council of Churches; Rev. Bryan Green, of London ; Dr. John R. Mott, who paid tribute to the late Archbishop of Canterbury for his service to the W o r 1d C o u n c i 1 of Churches ; Bishop I van Lee Holt, of St. Louis; Mr. John G. Ramsay, of the This letter was received by one of Honolulu's leading citizens some time ago. Following the letter is an announcement of the response. If anyone would care to act further, he may get in touch with the Hawaiian Board. Tiberias, Palestine, Ash Wednesday, February 23, 1944 Good Friend : Haunted, I have been ever since I have lived on the shore of blue Galilee by the phrase "a great while before day," and in consequence have acquired the habit of arising mornings at 4 o'clock. As the shadows lift and the ridge of the eastern hills begins to glow, the sun peeps over the top, the lake is as a fire opal, and beauty is all about, I doubt if earth can show anywhere a fairer sight, but in a moment the lake begins to talk and sing to me of a fairer sight . . . "the rose of 22 United Steel Workers of America, who spoke on "Interpreting the Church to Organized Labor" ; Chaplain George F. Rixey, Deputy Chief of Army Chaplains ; and Rev. Roy A. Burkhart, of Columbus, Ohio. The Council elected as officers for the next biennium-Bishop G. Bromley Oxnam of the Methodist Church, President; Dr. Benjamin E. Mays, President of Morehouse College, Vice-President; Rev. .W . Glenn Roberts, Recording Secretary; and Mr. Harper Sibley, Treasurer. At the service for the inauguration of the new officers in Trinity Cathedral, Rt. Rev. Henry St. George Tucker, the retiring president, stressed the importance of the Church's giving the world an example jn its own life, and particularly in the relationship between its various branches, of the kind of unity that is needed among the nations. He emphasized the necessity of cooperation as a preparation for ultimate unity and the important part that the Federal Council played in promoting this cooperation between the different branches of the Christian Church. Sharon", "the lily of the valley", "the bright and morning star", "the fairest of ten thousand" ... the Man of Galilee, the effulgence of the glory of heaven and earth. As I meditate, I realize that God is what he, the Galilean, represents him to be, and that he, the Galilean, lived on earth the ideal life. His life on earth has never been equaled and never will be. He is the eternal lodestar for all who aspire for the highest. To meditate with him is to grow somewhat into his likeness, until that day when we shall be like him, for we shall see him as he is. I have shared this experience with many campers and visitors, and always some are grateful and say they have been helped. Some weeks, the visitors and The Fri~nd campers are more than 300, many thousands yearly. Our plan is to provide for evangelical Christianity on the lake shore a center for camps, conferences, week-end retreats, daily visitors, etc. At present there is an avenue of date palms, a small sycamore ,grove, a residence for the warden, a youth's hostel for ten, a caretaker's hut, an assembly room with library, a terrace for out-of-door assemblies, and two small dressing rooms by the water. If the following could be constructed now; real service could be rendered to many soldier visitors, in addition to service through the years to residents of Palestine and others; the rebuilding of an antique bath with a warm spring and two double cottages. For you and this old world of ours, I pray a blessed year and I ask your prayers that our plans may succeed and that an incre~sing service may be rendered to Christians, Hebrews and Moslems. Most cordially yours, A. C. HARTE *· CAMP FOR BOYS When did such things begin? A Honolulu person says he was a member ( not 60 years ago) of the first Boys' Camp in America. (Now there are said to be several thousand.) There is one on the other side of the Globe, and it needs a new house or two. It's a Y.M.C.A. Camp, too. clea and Jerusalem. It accommodates more than 3,000 campers , including American service men, English sailors, for all clay sessions ( a relatively few for the night) in every year, besides Christian fellowship groups, and even Jews, Turks and Arabs. They learn there something fresh about the Now where do you suppose? "MAN OF GALILEE" On LAKE GALILEE in the place where he spent so many of his days on earth, and many Bible lovers believe that he is coming again to Judea, despite Balfour decisions and "White Paper" edicts. The world even now has its eyes on PALES TINE This is a missionary project and will not -ought not-interfere with that big project to raise some Hundreds of Thousands for the new Y.M.C.A. Building in Honolulu. As a matter of Thanksgiving, the Honolulu Y.M.C.A. has one of the best equipped camps in America-Camp Harold Erdman-at Mokuleia. Let's put a stamp of ALOHA on that Camp in Galilee. There never would have been a Y.M.C.A., and very few boys' camps, if there had not been a "MAN FROM GALILEE." This person from Honolulu says that if we here in "Aloha Land" will help to put up an Aloha Cottage or even a room-he is willing to start the campaign with $---------------·· You to supply the rest. This will be an offering of thanks to "The Man of Galilee" The camp is in operation in the control of the Y.M.C.A., under the guidance of one of the best known Y.M. Secretaries in Ju- February, 1945 23 BIBLE STUDY (Continued from Page 20) grant that he just was not. Other people in this same situation would yearn for deliverance from their enemies. They would look forward· either to rescue or escape by some human means. But the poet was one who sought God. Only one with a deep inner dependence upon the divine power would do that. And as if to give point to the man's search, there are the words of the thrice repeated refrain. Read them carefully, for they are the words of one who out of the depths of a deeply trying situation sought God, and in the seeking was found by Him. "For I will yet praise Him who is the health of my countenance and my God." FAIR WITn YOUllSELF Psalm 44 Ler This poem has been badly mixed up and added to through the years. As nearly as is possible the original poem can be found in the following way. Verses 1} 2} and 3 make up the first stanza. The poet here recalls the history of the Israelite conquest of Canaan. The interesting thing about the statement he makes is that in it God is given all the credit for the successful episode in Israel's history and the people themselves are given none. That is a peculiar memory for a race of people to hold about their own history. Not many nations, or individual people for that matter, think this way. Usually the history of a nation speaks of great leaders and powerful armies; individuals in remembering their lives think of wise choices and courageous acts for which they themselves were responsible. But the poet's mind and heart are God centered, and he knows that the history of his people has been God's work. Indeed, if this were not the case, there would have been no poem, for all else depends upon this basic understanding of the real power in all life. Verses 10} 12} 13} and 14 make up the second stanza. Now the poet turns from the story of the past to the situation in INSURANCE SAFEGUARD YOUR PROPERTY. - - - - - Alexander & Baldwin, Ltd. INSURANCE DEPT. Telephone 4901 24 The Friend FebruarJ', 1945 which the nation finds itself when he writes. Their army is defeated; many of the people have been taken captive and sold as slaves; neighbouring nations laugh at them ; and their influence upon heathen peoples, that is, upon those who do not know their God, is reduced to nothing. In other words the poet is making a comparison. Formerly, God cared for his people, protected them, gave them victory of their enemies, and established them in a new country. Now God is allowing them to be defeated, disgraced and made of no repute. Verses 17} 18} 19} and 22 make up the third stanza. The poet states quite frankly that this new condition is none of the nation's doing. The people, he insists, have not broken "the covenant." They have kept their part of the bargain. Their hearts have "n:ot turned back." In some way the whole thing seems to the writer to be God's doing. He is quite upset by it, for there is no apparent reason for it. The poet testifies that they are God's chosen people; the people have done as God asked them to do. Why, then, has the evil and suffering come upon them? V erses 23} 24} 25} and 26 are stanza four. Here is a peremptory demand to God that He wake up and do something. "Why sleepest thou, 0 Lord? Arise, cast us not off forever." The last three stanzas of this Psalm are so foreign to our usual way of thinking that they are upsetting when first read. We are not prepared to understand a writer who takes God to task for His neglect. Nor do we know how anyone can properly demand of God the desires which he may have. It seems to us that we ought to pray for grace to accept and understand God's leading. We may point out two things, not in extenuation of the poet, but as suggestions for thought. First, there is actually a genuineness and a forthrightness in the man which rings true. He is thoroughly sincere in everything he says. There is the same pattern in him as in the parable of the importunate friend (Luke 11: 5-9). It may be that in our 25 day we do not want something enough to plead earnestly for it. Second, nowhere in the poem is the slightest hint that the author has ever thought of giving God up. His very words demonstrate the certainty he has of God and the sureness with which he rests on God's power. His difficult experiences have not shaken his faith, even a tiny bit. He is holding fast to his God. Wall, Nichols Co., Ltd. Headquarten for Technical Books 67 S. KING ST. PHONE 6067 To Win is to Serve! DO YOUR PARTBUY BONDS! CITY MILL CO., LTD. Honolulu For LUMBER DEALERS Phone 6081 One interesting question this Psalm raises is how it ever came to be included in a sacred book. It is a poem celebrating the marriage of a famous ruler. The queen is a foreigner, although there is the expectation that she will renounce her allegiance to her people. The event takes place in an ivory palace. The clothes and the perfumes of the attendants are mentioned. Perhaps the reason why the poem appears in the Bible is that verses 6 and 7 have been given a Messianic interpretation. But the real reason and purpose of the work is clear. The poet, following the practice of minstrels in ancient days, starts with a statement of what he proposes to do. The other interesting question concerns the name of the king who is getting married. Note the following: in verse 3, he is a man who was proclaimed king by the army; in verse 7, he was officially anointed king; in verse 4, he was made king in order to right the evil conditions in the kingdom; and in verse 5, he is reported to have killed his enemies with arrows. Now read 2 Kings 9 and 10. It may be that the descriptions fit. If so, then Jehu was the man for whom the poem was written. But we have no other reference anywhere to Jehu's wedding, so we have no way of knowing who the bride was or anything more about her. * HEALTH (Continued from Page 17) "Ever He's with thee, close He's beside thee, With love He'll uphold thee and strengthen with grace." Master, we pray Thee to keep us e'er near Thee, Strong in our faith, secure in Thy love, And when our lives of glad service are ended, Bring us at last to Thy Heaven above. "Ye are my witnesses/' said Jesus to his disciples. He meant that he was committing his cause to them. What people supposed he was they would learn from those who represented him. The social power of Christianity is in the extent to which Christianity is practiced by Christian people."-Edwin Lewis. "The abundant life, psychology proves, can never be defined in terms of money. It can only be defined in terms of habits, that is, character. Happiness never resides in what an individual has, but always in ·what the individual does. It never consists of what an individual receives, be it much or little, but always of what he gives, not in money but of himself. Certainly it does not reside in an easier life, but in a more active life, especially in old age. Most positively, it does not come from a fine and costly education, but from the personality traits which the individual develops." -HENRY LINK * and HAPPINESS Take a Tip from Your Servel Drink -;MM/>IUIKd ~VIIUk 26 CHRISTIAN EDUCATION Psalm 45 I Serve in Silence MAILE BUTTER HONOLULU GAS CO. FOR SALE BY ALL GOOD GROCERS The Friend Tastes Better February, 1945 Lauhala Purses Carved Hawaiian Trays fewelry Items 45 S. KING STREET. NEAR BETHEL 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 The only bank in Hawaii with this protection is AMERICAN SECURITY BANK King and Nuuanu Sts. Honolulu, T. H. COMPLETE INSURANCE SERVICE Fire • Marine • Casualty Automobile • Life THE HOME INSOBANCE BLDG. HOME 129 SO. KING ST. 27 LENT (Continued from Page 2) Young Laundry & Dry Cleaning Co., Ltd. * 184 S. King St. Phone 6036 879 Kapiolani Blvd. - Phone 4538 LOOK OUT FOR KIDS * Teach your own children the rules of safety. both when riding on "bikes" or at play. Teach them to obey all traffic regulations. such as: Red and green lights; one way streets; stop signs and other signals. Teach them to ride in a straight line and not to weave in and out of traffic. Teach them to look out for cars at crossings. or parked cars that may open their doors. and for cars that are pulling into traffic. Teach them not to "hitch hike" and the dangers of "hooking" a ride. Teach them not to carry another person with them on their bike. Teach them to keep their bike in good condition always. * Insurance Department C. B,REWER AND COMPANY, LIMITED 'P. 0. Box 3470 L Honolulu, T. H. sent their children as offerings ? Why was it that the smoke of the sacrificial altar rose toward heaven all the way through those Old Testament times? Begin to understand the answer to those questions, not as objective knowledge, but with a subjective knowledge of the reality behind it, and you will begin to grasp one aspect of Jesus' saving work. The simplest illustration to which we can turn is that of the relationship between two people. Suppose the lives of those two human beings are so closely knit together that each depends upon the other for full happiness. Then suppose that one does something, some overt act, which wrongs the other. Immediately the relationship between the two is broken, and that regardless of whether the innocent person knows of the deed of the other or not. There is not, nor can there be, the easy familiarity and harmony between them that once existed. Now, in that situation, think of the one who has done the wrong. Suppose he is conscious of what he has done; admits its wrongness to himself, and is sorry for it. He knows, then, if he thinks of what goes on within him, that he must do something to re-establish the relationship between himself and his friend, for he knows that he has broken that relationship. So he proceeds to act; he may confess his fault; or he may send a gift; or he may do any one of a number of other things. And what he does is by way of FRESH UP WITH 7-UP! :/J;'? Quenches Thirst SUNRISE SODA WORKS CO. Limited Phone 8527 967 Robello Lane 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. We Are All Working Men and Women Buy United States War Bonds and Stamps Workers of every kind, bankers, merchants, mechanics, lawyers, clerks, s~enographers, and those who do hard "unskilled" labor, ore valuable 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 The B. F. Dillingham Co., Ltd. INSURANCE DEPARTMENT BRANCHES LOCATED AT-Mokapu, Waikiki, Kaimuki, Waipahu, Waialua and Pearl Harbor, Oahu; Lihue and Kapaa, Kauai; Wailuku, Lahaina and Paia, Maui; Hilo, Honokaa, Kohala, Keala~ekua and Pahala, H_awall. COLLECTION OFFICES-Aiea, Ewa and Walliawa, Oahu; Hana, Maui; Kaunakakat and Maunaloa., Molokaa. Dillingham Transportation Building 28 being a sacrifice. It is an action by which he would restore the health of his spirit by restoring his friendship. He does it, because only so can he live in peace with himself and the world. Now heighten that illustration as far as your imagination can allow you. Even then you will not have seen the full depth of the situation. The relationship between God and man was broken by man, and broken badly. Man, as he sought to restore that relationship, created all sorts of rites and practices. Sacrifice was the most important among them. Man in that was trying, by giving to God the very best he possessed, to heal the break which he had made between himself and God. Or from man's side, man was trying to find peace and unity within his own life by finding again the fellowship with God which could give those qualities of spirit to him. Whatever we may say about the primitive and o-rotesque forms in which the sacrificial b . system appeared, we need to see that 1t stemmed from a genuine yearning of man's life. He had to find full existence and he had to do it by restoring his relationship to God. Easter belongs to the history of sacrifice. Lent, then, is a time of preparation for an understanding of Easter. It is a time when man becomes conscious of the way he continually breaks with God; it is a time when he readies himself for the sacrifice; and it is a time in which he approaches God in prayer with an expression of his need. Of course, Jesus reversed The Friend February, 1945 29 BUY BONDS * Territorial Distributor of . Sheaffer Pens and Pen~ils the direction of the sacrifice. Yet nevertheless, if man is to comprehend what God has done for him and comprehend it in spirit, he must know within himself the same kind of yearning and outreach from which sacrifice came. And that knowledge is to be sought and found during Lent. HONOLULU PAPER CO., LTD. THE PIONEER IPAPER HOUSE Ala Moana at South SL Ph. 2371 * NORWEGIAN CHURCH STRUGGLE ( Continued from Page 5) 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 _pnexpected guests. ' CRISPY CRACKERS posts made all consultation with their colleagues impossible. In Scotland 40 per cent of the priests resigned, in Norway 90 per cent, but one must agree, that the violation of the rights of the Church of Scotland for its contemporaries and still less for us was not so revolting as the violations of rights and violent measures that the Church of Norway had endured. Scotland in 1843 was a legal State, governed by law and right, where open controversy was permitted. Norway in 1942 was a State governed by the police which is precisely the opposite to a State ruled by law. We do not wish by this comparison to diminish the grandeur and heroism of what happened in Scotland, but we want to make clear the events in Norway. We have been witnesses of events which are as great as they are remarkable. MAUI NEWS (Continued from Page 11) missionaries from the Hawaiian Islands. These missionaries worked there during the past century. The present Christian natives readily fell in line and were willing to cooperate in any way to further Christian work among the servicemen. A very beautiful part of the devotional program was the Christmas candle-lightmg. Dainty and appropriate refreshments were served at both meetings. ( 3) The Student's Place in Church and Community; and ( 4) Our National Student Policy and Program. I chose the first, led by Leonard Ditweiler, student minister at Wisconsin University. Since there was so little time, we thought it would be wise to list things which we thought should come under our topic. It is of interest to note some of these. The group felt that Christian living consisted of : ( 1) regular church attendence ; ( 2) a devotional life of prayer, Bible reading, . ( 3) following the dictates of one's own conscience instead of following the crowd ; ( 4) in not being complacent, ( 5) having a humble and contrite heart, and (6) brotherly love. These convictions at first glance might seem classic and trite, but ·I Dependable Trust Service for All Hawaii . en on6 Gll=T S~OI=> V)/aialae Ave. and Church St. 1869 No. King St. Wahiawa, Oahu I O Owners and Operators The Friend Phone 4290 YOUNG PEOPLE WESTERN STATES GROCERY HAWAII, LTD. 30 GRILL (Continued from Page 14) 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. 2456 Kalakaua Ave. Nuuanu and Pauoa Rd. 1250 Punchbowl St. CI TY 72 S. King St. * -KATE NANCE ALL OVER THE 'WORLD 1409 So. Beretania St. Walalae and 10th Aves. 2018 Kalakaua Ave. More magazines needed by service men. After you read them, take them to Motor Corps Headquarters. February, 1945 o 7 FOAT ST. 31 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 N a viga tion Company, Ltd. · Fort and Merchant Streets H O N OL ULU Donate to the Blood Bank Serve in Silence City Transfer Co., Ltd. For Duration 1237 HOPAKA ST. • PH. 1281 nevertheless, it is significant that there are young people who still believe that these practices should be strived for in real ideal Christian living. As long as such beliefs exist, there is hope for the world. Although it was unfortunate that due to the circumstances which could not be avoided, under which our Assembly was held, we students did not have a chance of really becoming acquainted with one another, you felt that you were in a group of young people who came with a sincere heart of wanting to know about the work of the churches and the student's place. Most of us were new at this business of a Student Assembly. We were Pilgrim Fellowship members and didn't know much about the Assembly. But through this conference, I, for one, feel that I have been benefited by many things - getting acquainted with a Student Movement that it spreading all over the world, feeling a part in ·it, meeting young people who share your thoughts and ideas, and seeing your denomination in action. I am very happy to have had the opportunity of attending the National Student Assembly meeting, and except for the terrific heat, which, to me, used only to lovely Hawaiian sunshine and air, was a little too much, I enjoyed myself very much. I wish that you had all been there, too. It was indeed an experience well worth having. Sincerely, BETTY IN * LUMBER & BUILDING MATERIALS HOME BUILDING SPECIALISTS Since 1852· HONOLULU HAWAll 11 I CO-OPERATION IS A WONDERFUL THING T'S gratifying to note how Honolulans, and especially the housewives, have cooperated in the matter of travelling. Honolulu shoppers have done much to relieve an almost impossible situation by scheduling their trips to and from town during the hours when a great 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. • ---------·- "UNO LULU 32 The Friend RAPID ----- ------ TRAN SIT C0., LTD. 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|Publisher||Hawaiian Evangelical Association. Board|
|Scanning Technician||Kepler Sticka-Jones|
|Metadata Cataloger||Ken Rockwell|
|Call Number||AN2.H5 F7; Record ID 9928996630102001|