|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 April, 1945 tlTY - $#,-.,}~ :~:.'i,a;::l,jp HONOLULU o,.,,,, ...... T HE FRIEND - ...· f U/tulftt Clttlrth. toltoiH VOL. CXV HONOLULU, HAWAll, APRIL, 1945 No. 4 Which Way Shall We Go? The Hawaiian Board is the Executive Board of Hawaiian Evangelical Association. The constitution of the Evangelical Association in Article VII establishes this relationship in the following words: ..This Association shall appoint an Executive Board, to be denominated the Board of the Hawaiian Evangelical Association.'' In that same article the duties of the Hawaiian Board su-e defined as "to take charge of the Home Missions on these Hawaiian Islands, including Christiall education, publication and evangelization.'' Vol. CXV Honolulu, Hawaii, April, 1945 CONTENTS Page Which Way Shall We Go?........................................................................ The Churches and Dumbarton Oaks.......................................................... Fellowship of Those Who Care.................................................................. Future Plans for the Philippines................................................................ Christian Education-New Materials........................................................ Woman's Board of Missions: Devotiona 1-Unfi n ished Business ......................................................... . Lucy Perry Noble Institute .................................................................... World Day of Prayer Reports ............................................................... . Kauai News ......................................................................................... . Bible Study ............................................................................................... . Annual Territorial Association ................................................................. . Christian Youth Conference ..................................................................... . THE FRIEND Editor, J. Leslie Dunstan, Ph.D. Associate Editor, Florence H. Macintyre 1 3 6 7 9 Translator, Rev. Simeon Naw"" Business Office, Theodore Ing Published each month by the Board of the Hawaiian Evangelical Association, 550 S. King St.. Honolulu. Entered October 27, 1902, at the post office, Honolulu, Hawaii, as second class matter,. under Act of Conaress of March 3. 1879. Subscription price, THB FRIEND, 25c per year.. * Three books having recently come to hand that should be carefully read and pondered by Christian people. The three books are "Diagnosis of Our Time" by Karl Mannheim, "The Road to Serfdom" by Frederick Hayek, and "The Children of Light and the Children of Darkness" by Reinhold Niebuhr. The heritage of the three authors is of more than passing interest. Mannheim is a German, formerly a professor at the University of Frankfurt on Maine. He has published a number of brilliant works which have received worldwide acclaim. When the Nazis came to power in Germany, Mannheim clearly saw the issue which was involved and tried to awaken his fellow to a true understanding of their situation. He failed, of course, and had to flee the country. He is now at the London School of Economics, part of the University of London. Frederick Hayek is an Austrian. He had a brilliant career before the war as a professor in his native land. He, also, was forced to flee before the Nazi power. And today he is associated with Mannheim on the Faculty of the University of London. Reinhold Niebuhr is without question the most outstanding American theologian. While he was born in this country he has followed deeply the development in Europe. Today he has associated with him on the Faculty at Union Theological Seminary, two leading European scholars who have been driven out by the Nazis, Paul Tillich and Richard Kroner. All three authors, one an economist, another a socialogist and the third a theologian, thus have been in close contact with the events of the passed years, and are uniquely fitted to understand them. The three authors write with a sense of urgency, for they see our time as a critical period for the beliefs and values men have learned to hold dear during the last century. They agree that the present conflict and the events which led up to it represent a fundamental attack upon what we have called democracy. Out of the Renaissance there came a new understanding of man and a new appreciation of his powers and rights. These insights were put to work in political democracy which accorded free- dom to individuals and equal standing for everyone ; they were also put to work in economic life through the development of private property, free enterprise and competitive capitalism; and they were again put to work in society through the release of people from autocratic moral standards and the right given to people to live and fraternize as they chose. In other words, our western civili>.zation in all its forms has developed upon and around a definite set of fundamental principles-the certainty that man possesses great intellectual and spiritual power, the belief that the best society can be built when men's powers are free and unhampered, and the determination to organize life so that this certainty and this belief may be given expression. During the past half century men. have become increasingly disillusioned both in the principles underlying our civilization and in the various forms through which those principles were expressed. Despair took hold of the people of some nations so deeply that an opposite organization of life resting on opposite principles came into being. The war is the culmination of this development. It is thus an open clash between opposing outlooks, which is evidenced by the fact that we do not understand our enemies, nor do they understand us. But the clash has come about because our western world has failed at some point to put into living practice the principles of human freedom, and equal opportunity for all men. People have known of this failure not primarily in the area of practical existence, but fundamentally in the denial by forms of existence of the very spirit which our world has nurtured. Our world has come to contradict itself-saying that it holds certain things to be true, and being quite unable to make those thing real in life. So that self-contradiction has become repudiation, and that has become war. Our authors agree that this development has taken place. They agree that the present conflict arises out of the failure of the western world to implement in economics, political and social life the principles of 2 free men upon which that world was built. Furthermore, the three authors agree that the principles underlying our western world must be preserved. If we put that into words of popular speech we may say that all three men believe profoundly in the freedom of life upon which our nation has been built. That must be preserved. Indeed, all three books are filled with a deep concern lest men fail to see the danger that threatens. The basic values of the west must be kept; but now they are under serious attack everywhere, an attack which may succeed even though the Allied powers win the war. How then can those values be kept? That is the question the three authors ask and then attempt to answer it. Note well the answers. Mannheim says that freedom can only be preserved if men will plan for its preservation. Just as one man must sit down and plan if he is to be successful in efforts he makes to raise lettuce in his garden; just as a group of people must sit down and plan in order to realize the purposes for which they united; just as the military commanders of the Allied powers have been successful because they have made and followed agreed plans ; so must men plan for the retention of freedom. Freedom is not something man can have by talking about it, but something they get by consciously and deliberately planning for it. So Mannheim urges a "planning for freedom." Hayek has another answer. A free life develops its own institutions and groups. As these institutions and groups grow they come into conflict with one another, and methods are created by which the conflicts may be resolved and the desires of the groups fulfilled as far as can be done in light of the welfare of both. For example, the farmers in a certain district keep cows and thus have milk to dispose of; another group of men own and operate a creamery. All men involved entered upon their enterprises through free choice. But now they have reached the place where their (Continued on Page 29) The Friend The Churches and Dumbarton Oaks * The Cleveland church conference of 481 delegates representing virtually all of the larger Protestant communions urged support of the Dumbarton Oaks Proposals "as an important step in the direction of world cooperation" and proposed nine amendments to bring the proposals for a world security organization more nearly in accord with the Christian ideal. Approval of Dumbarton Oaks Proposals as a first step toward achievement of a post-war world order consonant with the Guiding Principles and Six Pillars of Peace was embodied in a 6,000-word "Message to the Churches" adopted Jan. 19 in the closing session of the four-day Second National Study Conference on the Churches and a Just and Durable Peace. The three-part message to the churches constituted the findings of the most representative Protestant gathering in many years and was a sequel to the first conference at Delaware, Ohio, in March 1942. The Message, embracing a declaration of Christian principles, an appraisal of the current international situation and a program of action for the churches to insure the winning of the peace will be sent for study and action to all the Protestant communions, allied groups and city and state councils of churches represented. Thirtyfour communions, 18 allied bodies and 70 April, 1945 city and state councils sent delegates. At Delaware there were 379 delegates. In appraising the Dumbarton Oaks Proposals, which as anticipated, attracted both the greatest interest and divergence of opinion of all the subjects on the agenda, the conference used as a yardstick the Guiding Principles adopted at Delaware and the Six Pillars, promulgated by the Commission on a Just and Durable Peace, which called both the Delaware and Cleveland conferences. It set forth four provisions of the Proposals in accord with the Six Pillars, suggested nine amendments and four principles of political conduct required to promote further collaboration. In brief, the nine amendments to the Dumbarton Oaks Proposals urged by the conference called for : Reaffirmation of the Atlantic Charter's purposes. Development and codification of international law to achieve the progressive subordination of force to law. Denying any nation the right to vote when its case is being judged in accordance with predetermined international law. Liberalizing provision for amendments which requires concurrence by all permanent members (big powers) of the Security Council. 3 Creating a special agency on colonial and dependent areas to establish their progress toward autonomy as an international responsibility. Establishing a special Commission on Human Rights and Fundamental Freedoms. Specifically providing for eventual universal membership. Making more specific provision for promptly initiating limitation and reduction of national armaments. Creating prov1s10ns designed more clearly to protect and defend smaller nations from possible subjection to arbitrary power of the great nations. In stating that four principles of conduct are needed to bring collaboration out of the realm of theory into that of reality, the conference called on government to : Adopt and publicly proclaim its long-range goals-goals stemming from the nation's Christian tradition; skillfully battle for its ideals and under conditions that no particular ·setback need be accepted as definitive. The conference said that, demanding the foregoing of its government, the people should judge it not merely by immediate results but by its long-term objectives and by whether it works competently to achieve them. The recommendations concerning Dumbarton Oaks will be sent to the President, the Secretary 6£ State and members of Congress. The con£erence approved a resolution urging a meeting of the United Nations at the· earliest possible moment to consider the Dumbarton Oaks Proposals. Only · the four big powers-the United States, United Kingdom, Soviet Russia and China were represented at the Dumbarton Oaks conference. The Conference Message was in three parts: "·l. Christian Faith and World Order," "2. Christian Standards and Current International Developments" and "3. Recommendations for Action." In discussing "Christian Faith" and its applicatioU: to secular affairs, the Message said that "Christians must act in situations 4 as they exist and must decide what God's will demands of them there." "At all times," it added, "they must keep the· ultimate goals clearly in view but they have equal responsibility to mark out attainable steps toward these goals and support them. An idealism which will not accept the discipline of the achievable may lose its power for good and ultimately lend aid to forces with whose purpose it cannot agree. If we accept, provisionally, situations which fall short of our ultimate objective, we cannot be morally bound to sustain and perpetuate them. . . . It is the possibility of change which is the bridge from the immediate situation to the Christian ideal. That possibility is an imperative for Christians .... The churches through their leaders have the task of assisting people in situations of this kind. Specifically, in the realm of . world order, the churches must declare their understanding of the will of God for life among the peoples of the world.... " Evidencing its concern lest the "unconditional surrender" demand of the United Nations prolong the war, the conference asked explicit clarification of the postwar treatment the peoples of Germany and Japan will be accorded when they are vanquished. It expressed belief that such a statement is needed 'in order to satisfy Christian concern and prevent needless sacrifice of life upon the battlefield." Discussing the peace settlement in Europe and Asia, the conference urged a peace that will remove "the power and will to wage war" from both but emphasized that a vindictive course would be to the disadvantage of the world in its striving for world organization and a just and durable peace. The Message opposed unilateral determination of boundaries in Europe or the forced partitioning of Germany and asked for smaller• and weaker nations the fullest measure of autonomy consistent with European unity and world organization. Concerning the peace in Asia the conference asserted it is of urgent imThe Friend portance that China's voice be heard in international affairs and that she be provided with unrestrained opportunity for internal development. It asserted that Japan's basic economic problems require that access to the trade and materials of the world pledged by the Atlantic Charter must be extended to her and added that the United Nation's aim should be to bring Japan into normal relations with the world community at an early date. Encouragement of "constructive forces" in both Germany and Japan in building the post war order was urged. The conference asked the United Nations to proclaim racial equality in law and opposition to color discrimination, to foster the development of self-government of colonial and dependent peoples under an international authority and to work toward an international bill of rights. The conference devoted considerable attention to the economic problem, both domestic and international, and its relationship to a just and durable peace. It said a new challenge is offered to the people of America to establish, along with political democracy, an opportunity through productive employment to earn an income sufficient for the basic needs, and an assurance to every individual, regardless of race, equal and unsegregated opportunity for worship, protection in time of unemployment, illness or need, and full civil and political rights. It recognized the need for experimentation with various forms of ownership, and control-private, cooperative and public. It said changes in the American economic system in the direction of more social planning and control might be necessary, with more regulation of the rights of private property and freedom of enterprise. "A challenging effort in the United States in the solution of our domestic economic problem," the conference concluded, "will be followed by favorable repercussions in the economic and spiritual April, 1945 world, thus contributing to the establishment of a just and durable peace." In order to prevent recurrent depression, the goal of full employment of labor and of economic resources on a world scale must be continuously pursued, the conference said, and poverty must be attacked by helping men everywhere to raise their standard of living. A world point of view must be developed in economics and appropriate institutions developed in which the United States must actively participate for both its own welfare and the common good, the conference held. In its recommendations for action to "chaimel the spiritual power generated in this conference into deeds" the Message set forth an eight-point program. It confessed the present structure of denominational Protestanism is not adequate to deal with the issues of our time and urged denominations to consider earnestly the possibilities of achieving a more vital and visible federal unity. The program also called for greater attention to the church's program of education to develop leadership trained in the techniques of building a Christian world community and teaching children the conditions of world peace, use of all the facilities of the Protestant churches to secure American participation in international cooperation, church assistance in relief and reconstruction in war-ravaged areas, a continuing campaign to wipe out racial prejudice. It called for active support of legislation providing for a permanent Federal Fair Employment Practices Commission, repeal of the poll tax and other discriminatory laws, and housing projects and other measures designed to advance the well-being and constitutional rights of Negroes and other underprivileged groups. Another recommendation suggested two study conferences ; one, on industrial relations and rural economics; another, on race relations. In another special resolution the conference concurred in resolutions of the (Continued on Page 27) 5 Future Plans for the Philippines By DR. J. L. HOOPER (Board of Foreign Missions, Presbyterian Church U.S. A. Chairman of Philippine Committee of Foreign Missions Conference of North America) The Fellowship of Those Who Care * "A Fellowship for the Furtherance of the Gospel of Christ" A Call To Prayer and Spiritual Concern The wisdom and resources of Our Heavenly Father are unlimited. His love for his children knows no bounds. He is a hearer of sincere prayer. Of these things we are confident. Where then lies our chief difficulty ? Jesus said: "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove ; and nothing shall be impossible to you." Matt. XVII: 20. "Faith" according to Jesus is the key to all worthy living and achievement. Christians and non-Christians alike can breathe the prayer, "Increase our Faith." There lies our chief difficulty today. The overseas work of the Congregational Christian churches of the United States of America through the American Board in the post-war world can have no real fruitage except as it is undergirded by genuine faith in God and in man. It is the desire of all our missionaries and of their National Christian colleagues and of the officers of the Board that we shall live and work together by faith and not by sight during the year 1945, certain to be a year of momentous significance in human history. The Fellowship of Those Who Care, made up of many individuals who pray both singly and in groups, invites all who will, to share with us in the basic concern of faith for the progress of the Kingdom of God throughout the world in 1945. -Fred Field Goodsell 6 The Friend As this article is to deal with plans, it should be factual, as nearly as possible, and should not be given to ideals so much as to what the record shows are the things that are now in the process of being worked out. The record will be the minutes of the Philippine Committee, which represents the Boards having work in the Philippines with the exception of the Episcopal Board. The committee has been conscious that any such plans in much of the detail must be tentative, awaiting return to the field where a first-hand knowledge of the situation might be gained, as well as the wishes of the Philippine Church or Churches and their official organizations might be ascertained. With this understanding, the following items are listed as the most important projects to which we may have to give our attention as we resume the cooperative task of helping our Filipino brethren restore their services and national institutions. The first of these projects, in points of time and in demand upon our services, will be the relief and rehabilitation of the church groups throughout the Islands. How much relief work will be needed is problematical, as this will largely be a government service. But there may be areas of relief work which can well be done and which will be greatly needed beyond April, 1945 that which the government will do. Rehabilitation will be largely one for the church groups. It will be a service in which each of the churches should have a part without regard to country or denominational name. The church buildings will have been destroyed in many instances ; the people will have been scattered. Their church courts will not have met for several years. Their institutions such as their church or mission schools and seminaries will not have been open during these years. All these necessary functions should be started as soon as possible. We shall want to aid the independent churches which are in the Islands without regard to denominational distinction and to give evidence as never before to the essential unity of the Protestant churches. We shall have an unusual opportunity to do this and we should not fail. Perhaps the most immediate and direct task will be to assist in strengthening and enlarging the Philippine Federation of Churches. This can best be done by providing funds for the employment of additional Filipino staff members. The Washington Conference recommended that a Secretary on Home and Family Life be added to the staff. Other leaders could well be placed in the Central Office for service in the coordinated program which will be needed. Such a strengthened Cen7 tral Office could well serve to conserve any gains which may come out of the reportedly voluntary union which was to take effect in October, 1944. On the other hand, it may well serve to prevent too great a withdrawal into former denominational units in any reaction from the compulsion which may have been used to bring about union. The Federation may well serve to hold the units for a larger cooperation and unity in the life of the Church and in the training of her leadership. Following the re-establishment of the Federation office as a national organization and, as soon as it may function again as such, there will be the need for a meeting of the Federation itself. None will have been held since the war began. Regional conferences of church leaders will likely be held. It is the thought that at these national and regional con£ erences there would be opportunity to renew the fellowship of the members and to exchange the rich experiences which have grown out of the sacrifices of the war period. These will have been great and revealing. New areas or channels of work will have been discovered and these should be shared and what seems fruitful for wider application should be made available to all. The leaders may also share their problems which have arisen, affecting the churches in relation to their communities and problems of losses or gains in membership. The churches in America can greatly assist in this program by helping to provide funds to make these conferences possible. There are plans to bring about the coordination and enlargement of the services of the theological schools and Bible schools of the several denominational groups. This was already projected but was interrupted by the war. It is hoped that these plans may now be carried forward. Another important project, which will claim the attention of the Federation, will be the production and distribution of literature. This will be the carrying out of plans that were already outlined before the war. With the end of the war there will be 8 a great demand for such literature. This program will be designed to stimulate the creation of literature, especially Christian literature, and also the translation of the creations of authors abroad. There is a reading public and there will be very little to read. Whoever supplies this demand will shape the thinking of the people for the coming years. It is for us to help meet this need and give direction to this eagerness for the literature of the world. The 1938 census reveals that over forty per cent of the total population read and speak English. The Japanese will have destroyed most of the books in English in the public libraries and public schools. The people will not have anything to read during all this time. Books in English will be the most satisfactory way to give to them the information which they need as to what has been happening, and to furnish them with the best of the thinking of the rest of the world. One of the results of the war will be to make the school situation in the Philippines most acute following the peace settlement. The public schools will have been closed for the period. There will be a demand for their reopening at once. The Philippine government will not be able to finance this program. This will make necessary the full program of the Protestant church schools and the possible extension of these to other areas. The Philippine Committee, while not having any direct responsibility for the former mission schools, has given time and thought to the coordination of these schools following the return of peace. There is a committee in this country, composed of leading educationalists who are advising the missionaries now in this country as to the latest educational methods and curriculum. It is hoped that the results of their discussions may be taken back to the Islands and used in working out methods of making the schools serve the communities where they are, as well as the larger constituency-the Church and the nation. There are many ( Continued on Page 25) The Friend CHRISTIAN EDUCATION * Announcing New Materials As the director of Christian Education has gone about in her v i s i t s to the churches, an almost universal question has been : "What can we use for Vacation School ( or Sunday School, or week-day, or young people's) materials?" The two catalogues issued by the Book Rooms recently outline the Sunday School lessons available. The week-day religious education materials published by the Virginia Council have been adopted by some of the pastors f o r t h e i r religious education · classes. Now we are happy to announce that a unit of study for Vacation Schools will be available this spring. Here is a "prevue" of it. In observance of the 125th anniversary of the coming of Christianity to Hawaii, a two-weeks course on Early Christians of Hawaii is being prepared. Ten of the outstanding people who established Christianity in these islands will be studied. Their lives, and what they did, will be presented in story form, to be told to children of primary or junior ages. These biographies of missionaries and native Christians will make up the heart of the course. But there will be other features; hymn-study, memory-work, handcraft, and worship. Specific materials for the lesson period, the hymn-study, the memory-work and the April, 1945 worship will be included in the unit. Instructions or suggestions of materials for the handcraft will be given. These booklets of materials will be available: 1. THE TEACHER'S GurnE, including a. The daily school schedule b. lif/ orship services: orders of worship, worship materials, Bible stories to be told during the service each day. c. Lesson materials: stories of the Christians of Hawaii. d. Hymn-study materials: hymns and some hymn-stories. e. M emory-work passages: Bible selections, with ways of using the ~11emory-work in the worship services. £. Handcraft suggestions: ideas and lists of materials. 2. THE PUPIL'S N oTEBOOK, including a. Worship materials: unison readings, prayers, calls to worship and benedictions which will be used ~ach day during the worship service. b. Words of hymns: the words of hymns which are to be learned during the hymn-study period. 9 c. Memory-passages: the Bible se- used as a means of teaching the facts of lections which the pupils · are ex- the Bible and the history of the Christian pected to learn. Church. We feel that many of you could d. Pages for notes: space for each use visual aids in teaching if they were day's lessons in which the pupils available. With this in mind, the Religious may put some record of the studies Education Committee of the Hawaiian of Christians of Hawaii. Each Board has voted to purchase these items : teacher may decide just what is to A set of kodachrome slides ( 2" x 2" be included, written down, in this colored slides) section of the notebook. A projector (with which the pictures These notebooks will be "already-put- may be thrown on a screen) . together," along with the other maA screen. terials in the course. The pages of Any of our churches may rent these materials will be bound in an attract- through the Books Rooms for use at a ive colored folder. It will be necessary stated time with g r o u p s within their for each pupil to have one if the course church. A schedule of rental fees ( which of study is properly conducted. They will be within the financial reach of all will be inexpensive. Each pupil may groups) will be announced after equippurchase one, or the School may sup- ment arrives-which, we hope, will be ply them, using part of the registra- within two or three months. tion fee to defray the cost. It is our hope that a new set of slides 3. In addition to these two parts of the may be purchased each year. This would new course, a valuable booklet of make available an increasing variety of more reference material will be avail- subjects. At present, however, the set to able. This is "Growth of the Chris- be available is entitled THE PANORAtian Church in Hawaii," prepared MA OF THE CHRISTIAN CHURCH. several years ago by Mrs. Susan J. 150 slides-reproductions of great paintWinne. ings, photographs of Bible manuscripts, Inasmuch as many children who come modern photographs, etc.~tell in pictures to Vacation School have no other contact about the great events of Christian history, with the Christian church, this course of from the Early Church to the present study should help them to become ac- world-wide church and the church in quainted with the church-both its work America. Very few of us know a great in Hawaii and ·cthrough the worship, deal about this story. Yet it is all-imporhymns and Bible work) the fundamentals tant for understanding the greatness of our faith. Therefore we feel that this set of the faith. Very shortly ministers will receive a of slides will have great interest, and be request blank for these materials. If the of great value in acquainting people with Board can know approximately how many their Church. The entire set may be used Teacher's Guides and how many · Pupil's at one time, or portion of the set, may be Notebooks will be used this summer, it shown. With either use, the value is the will help us to know the number of each same. Perhaps a few suggestions about the use which should be printed at this time. of these slides should be made : Please let -us know your needs. l. They are best used with small groups. * * * In other words, show them to one class, or Visual Aids to one young people's group, or to one Instruction is an important part of adult group at a time. A guide, mimeoChristian Education. In recent years pic- graphed, which tells the story will accomtures and other visual aids have been much ( Continued on Page 25) 10 The Frie.nd Woman's Board of Missions For the Pacific Islands * "Unfinished Business" One hundred and twenty five years ago this month a little group of missionaries to Hawaii landed on our Big Island just one hundred and sixty three days after having set sail from Boston. It was a tremendous task they had undertaken. At times they questioned their own abilities to carry the message of the Lord to these benighted people of the Sandwich Islands but they never questioned their message or the power of their God to work through them to help bring the spirit of Christ into being among the people of Hawaii. The remarkable "commission" given to them by the Mission Board must have been inspiring-to put the spirit of the Lord into the full life of the people ! With wholehearted enthusiasm and New England perseverance they flung themselves into the task of transforming the pagan people of these Islands. How well they succeeded we all know. The same thought contained in that first Commission can be an inspiration to us today. How urgent is the need throughout the world "to put the spirit of the Lord into the full life of the people." The theme for the present period of study for the Woman's Board of Missions is "Unfinished Business." With the tension of the war lessening on our Islands is it not time for us to reassume or enlarge our activities on a broader scale? Although the work of Foreign Missions has had to be abandoned in many places during the past few years, the need for it is, and will be, even greater in the immediate future. Our treatment of the victims of this war will develop-or hinder-the spread of Christianity. There is not one of our boys who has gone out into strange lands previously helped by missionaries but who is grateful that the way was prepared for him by fine people. Through their tireless efforts in years past, the agencies and discomforts of war have been lessened in many places all over the world. Today as never before there is a restlessness, a longing, for a peace that only a Christ-like regard for one's fellow beings can bring. "The soul of Jesus is restless today; Christ is tramping through the spirit-world, Compassion .in his heart for the fainting millions; He trudges through China, through Poland, Through Russia, Austria, Germany, America; Patiently he pleads with the Church, tenderly he woos her. April, 1945 11 "The wounds of his body are bleeding afresh For the sorrows of his shepherdless people. We besiege him with selfish petitions, We weary him with our petty ambitions, From the needy we bury him in piles of carved stone, We obscure him in the smoke of stuffy incense, We drown his voice with the snarls and shrieks Of our disgruntled bickerings, We build temples to him with hands that are bloody, We deny the needs and sorrows Of the exploited 'least of his brethren.' The soul of Jesus is restless today, but eternally undismayed." (Mitchell) -Dorothy Talmage Lucy Perry Noble Institute of South India "Rachanyapuram," the Place of Salvation is known all over our area as the sch;ol where a girl can get an education without having to pay much in fees. It has truly proved a place of salvation for hundreds of girls-salvation from much that India holds for her daughters-so many of whom are doomed to a life of shame and drudgery, of loneliness and hopelessness. The school was started in 1892 as a school for training Bible-women. At that time Bible-women needed to have only the education of four or five years of study. They trained for two years and then went out into the villages to represent all that Christianity means to the followers of Jesus. Then in 1912 a Converts' Home was opened for those whom the Bible-women found were stranded and in need of a home. To help support these women an Industrial Department was at that time opened, and educational classes started that soon were incorporated into the beginnings of our eight grades of educational work. In 1916 the school was moved from the center of Madura to a new site three 12 miles out of the city, in among rice fields and outlying villages of the city. In 1921 the school was named the Lucy Perry Noble Institute, in honour of one who gave most generously of time and funds to help the struggling institution get on its feet. In 1943, we passed another milestone, and w e r e recognized by Government as a Training School in Pre-vocational Handicrafts. This is the only school in the Presidency where teachers can get Government certificates in handicrafts to use in their teaching profession. At present, therefore, the institution is made up of several departments. The original one is the Department of Bible Training. These girls are now required to have at least eight grade pass, which means that they are eligible for Teachers' Training in our educational system. Since these women have a better general education than formerly, the course is only a one-year course, though there is recent agitation that it be extended to a two-year course. To hold the interest of the village women these days, we need The Friend better trained women for our teachers and preachers. Our girls visit nearby villages every afternoon. Their work is that of teaching reading and writing, preaching by Bible stories and songs, and carrying the message of hygiene and cleanliness. In the evening a Night-school is run by these girls for the little village children that cannot come in the day time because they must watch the herds and gather cow-dung for fuel. Next in importance is our department of Industries. Every girl in the institution spends part of her time in industries. Sewing, weaving, pottery, rug and paper making, rag toys and basketry are among our main lines. We often find girls who have great aptitude along some of these lines. Here is Kohilam at her loom. She comes from the Birds Nest Orphanage which many of you know. She is an orphan, and very much a "problem child." This year she suddenly found out that she could weave well, and began to have a real pride in her work. How proudly she comes at the end of the month for the "salary" she has earned with her own hand. After deducting money for her food, she can now earn a rupee or two extra, and it makes her eyes shine. One of our own graduates is this year taking Teachers Training in the Department of Industries, and will come to us next year as a member of our staff. We are also reaching out, as the need arises, and are making a definite start in Cottage Industries, where work is done at home and finished work is paid for at the school. Many a woman can earn enough to make the difference between a life of hardship and one of comparative comfort. There is also talk of the possibility of opening an "Ashram for Widows" where they may find a home of security and comfort while they would be also able to earn enough to pay for their food. However, these are all future plans. Lastly, we have our Farm. In former times much of the farm work was done by the girls. With 36 acres to care for this became a great burden to the school, and the work was often poorly done. Now we lease about thirty acres for a steady income, and we care for the five or six acres that are left. At planting time and at harvest time the whole school turn out and makes it a picnic. We grow two staple crops-rice and ragi. ( The above is taken from the Institute's news letter.) Miss Gertrude Chandler who visited here several years ago was then at the head of Lucy Perry Noble Institute but now it is supervised by Mrs. Frances J. Lawson. Both these women are daughters of missionaries to India, hence have a splendid understanding of the needs of Indian girls and women. -Harriet A. Baker The World. Day of Prayer Honolulu Once again we gathered for the World Day of Prayer on the first Friday of Lent, February 16. To most of the women present it was a familiar service followed by years of association and memory was busy as we sat in silence before the opening words of the Call to Prayer were spoken by the leader, Mrs. Nicholas WebApril, 1945 er. This year the responsibility for the conduct of the service rested with us Congregational women and the service was held in the beautiful First Church of Christ, Chinese but the attendance at the service was representative not only of our groups but of all the other churches included in the fellowship of the Honolulu Council of Church Women. 13 Four writers in London were responsible for the development of the theme of the service "That ye should show forth the praises of Him who hath called you out of darkness into His marvelous light," and as we followed their thought step by step it was with an increasing consciousness of the depth of their personal experience through physical darkness and horror into the "marvelous light" of the ·s piritual life where it \\ras possible for them to show forth His praise. Our hearts were bound to theirs and to suffering humanity all over the earth in the prayers and hymns and silent meditation of that hour. The Rev. Allen Hackett presented the four causes to which the offering is always given in a few vivid sentences and Mrs. George Bignell sang, accompanied by Mrs. Richard Sia, who was also chairman of the Committee of Arrangements. Mrs. Bignell's lovely voice and Mrs. Sia's quiet music contributed to the reverence and beauty of the service. Afterwards the hospitable women of the Church served delicious Chinese cakes with tea and a brief time of delightful social fellowship closed the afternoon. Kauai Six District Meetings were held on the World Day of Prayer with seventeen interdenominational groups participating, and an attendance of 159 persons. Miss Elsie H. Wilcox, Chairman on Arrangements sent the following report on Publicity. "Church announcements were followed in some groups by personal calls, in others by reminder postcards. The 'Garden Island' published the announcement and schedule of meetings in two previous issues and K T O H made spot announcements during the 15th and 16th. Also, through the courtesy of K T O H, Mrs. L. C. Denise, interrogated by Miss Wilcox, gave a ten miute talk at 7 p.m. February 15th on the history and significance of the Day and the schedule of meetings was again announced." Kauai News The W omna' s Society of the Lihue Christian Church has elected officers for 1945 as follows: Mrs. Harry Chock, President; Mrs. Roy Y okomoto, Vice-President; Mrs. K. Yasuda, Secretary ; Mrs. Bert W atamura, Treasurer; Mrs. Donald Fujiyoshi, Missionary Chairman ; Mrs. Misao Aihara, Program Chairman; Mrs. Samuel Yo- 14 komoto, Membership Chairman; Mrs. Ernest Uyeno, Welfare Chairman. The Society is looking forward to an active year, hoping to do a great deal for the Church and also some Red Cross work at their monthly meetings. The addition of a chairman for Missionary interests gives promise of programs and aid alon~ lines of missionary activity. -Elsie H. Wilcox The Friend BIBLE STUDY * Psalm 52 While certain additions have been made to this poem near the end of it which obscure the meaning, the main idea in the writer's mind is clear enough. He drew a contrast between two groups of people, the wicked and the righteous. We have become familiar with this contrast for the psalmists wrote about it quite frequently. It must have been, thus, a well known contrast. We can imagine that the distinction was as clear in experience as it is in writing; which means that the people were able to recognize the difference between the two groups in society. And if this were so it raises the question as to how the two groups were known; what were the marks of separation between the good people and the bad people? Having asked this question and perchance having found an answer for it, we next have to ask whether the same distinction is clear to us today, and then if it is, we must ask as to the ways by which we tell the djfference. The author of the psalm we are now reading was quite clear about the matter. The first four verses describe the wicked. The description is made almost wholly in terms of speaking and language. The wicked are those who boast about themselves and the work they do ; their words are cutting and false ; they use speech to get power over other people and thus to devour them. How certain the psalmist was that speech was an important April, 1945 expression of a person's character ! Our day is known for the amount of idle and senseless talk that passes for conversation. What does that mean ? The psalmist was sure that God's goodness existed firmly in the midst of men, because of which he knew that the wicked would be destroyed. The words of the wicked cannot stand before the Word of God ; the latter is bound to prevail. Then note carefully how the poet expresses himself in verse six. The righteous, he says, will see the destruction of the wicked, and then he will laugh. The situation does provoke a person to laughter, for there is something humorous and also tragic in the failure of a boaster. A man who is clearly aware of the precariousness of his life will never be sure of himself nor certain of the success of his endeavor. He will know of the many possibilities of failure, for he will know that God is all powerful. One who boasts and cannot speak with certainty of his own powers has lost the sense that God reigns. And this the poet knows. But note, also, that as the righteous sees what happens to the wicked he is afraid. God is supreme and His judgments are certain; man had best be alert that in his life he conforms to God's will. Failure on man's part brings him into the company of the wicked. That this may happen gives rise to fear, fear lest he who would be righteous nevertheless errs. The poet states the safeguard against this eventuality in the eighth 15 verse ; man must grow in God's house, in the fellowship of God's people and put his trust in God's leading. Psalm 53 We have already commented on this psalm for it is the same as Psalm 14. Psalm 54 The situation out of which this psalm came is clear. Enemies, men who do not know or worship God, have threatened the life and soul of the author. He turned to God in prayer. While some of his words are in the form of a petition for help, most of them are an expression of assurance that God will be with him. And that is most revealing. A religious man, just like all others, is overwhelmed when his existence is threatened. Because he is religious he immediately turns to the source from which he knows help can come. He prays; and his first words are a cry for deliverance. Yet strangely, even as he utters that cry he gains inner assurance and realizes that the danger threatening him is not very serious after all. And with that his prayer changes its character; he praises God for His continuous care. This psalm is an example of such an experience. Psalm 55 This psalm has been badly mixed up by various writers as it has come down to us through the ages, so that it is difficult to see its meaning if one reads it as it now stands. We will follow what some of our best scholars tell us and try to unravel the psalm; we can see, then, what it contains. Poem 1. Made up of verses 1, 2, 4-8. It may be that verse three belongs to this poem, but if it does it is in the wrong place. The poem is the work of a man in despair. He described his condition most accurately. Note what he said: his heart was breaking; then the fear that properly came at the time of death, that is, fear of the complete unknown, was strong in him ; and he knew what it was to face horror and trembling. He wished that he could fly away and leave his situation behind him. 16 If he could but do that he would be at peace. We do not know what had brought the poet to this condition, unless it be that verse three tells the story. But we do know that the condition is not an unusual one for a human being. A good many people would like to be able to escape from their situation; they would like to have the wings of a dove. While we know that this desire often arises, we know that there is no possibility of its fulfillment. Even if man does run away from his situation he cannot change himself by so doing ; he simply carries his despair with him. Only as he finds God's will for him right where he is and does it, can he hope for release from the spiritual sickness which he suffers. Some scholars suggest that this poem is not in its complete state as it stands, for it is not usual to find a petition addressed to God which does not carry the assurance of an answer with it. Perhaps, then, the poem has been cut just at the place where the answer began. The whole tone and idea of the poem reminds one of Jeremiah 9: 2. And Jeremiah found peace, not in the escape he desired but in sticking to the job God had given him to do. Poem 2. Verses 9-15, 20, 21, 23. This poem is made more difficult to understand because of the confusion of pronouns. Singular and plural pronouns have become mixed. But the sense of the work is fairly clear. The poet lived in a city where there was much immorality and bad living. He described this quite clearly. While he was upset by his surroundings they were not the cause of his inner suffering. He knew that God would both strengthen him in · right living and bring disaster upon the wicked. But the poet had a friend; at least he thought he had a friend, for the two of them had shared their innermost thoughts and had gone to church together. They had been truly intimate, so that the poet thought that in the midst of a city filled with evil and untrustworthy people, he had one man upon whom he could depend. The two of them stood together, apparently, The Ft'iend HAAWINA KULA SABATI HAAWINA 3-APELILA 15. KUMUHAN A: Na Paionia o ka manaoio. KUMUMANAO: 0 na Makua o ka Pono iwaena o na Rebera, o lakou no na Paionia o ka manaoio a kumuhoohalike maikai no kakou, ka poe kupono loa e loaa ia mea. RAA WIN A HEL UHELU: Kinohi 1250; Oihana 7:2-18; Rebera 11:8-27. HA AW IN A KUKAKUKA: Kinohi 12:1, 2; Oihana 7:4-7, 12-17. AIOKALA: Hebera 12: 1-6. PA UKU GULA: Ma ka manaoio hoi i hoolohe ai o Aberahama, i ka wa i heaia mai ai-a hele aku ia me ka ike ole i kona wahi i hele ai. Rebera 11 :8. Na Wehewehe Pokole. Kinohi 12 :1, 2. Ua pau keia mau pauku ma ka Haawina o ka la 15 o Iulai i hala; nolaila, e hoi a' e no kakou ilaila e nana i ko laua mau kuhinia. Oihana 7 :4. He hapa o ka haawina mai ka mokuna 7, ilaila ko kakou ike ana i ko Setepano pale ana nona iho ma ka aha lunakanawai a na Iudaio, mamua iho o kona hailukuia ana i ka pohaku a make. Nana i hoike hou aku i ko lakou moolelo, iaia e pale ana nona iho. Alaila -he hoike ano pili i kela olelo kauoha ia Aberahama, iaia e noho ana ma Ura i Kaledea. Harana-he apana aina a ia no iloko o Kaledea kahi i ku ai he kauhale o Ura ka inoa. . 5. Aole hoi i haawi iaia iho i hooilina maloko ona-he mea noho wale aku no o Aberahama i na la ona e noho ana malaila ; ua kuai aina no, he wahi na' e e pili ana i Heberona, he pa-ilina, aole hoi he hooilina mai ke Akua mai. Ia manawa, aole ana keiki-na keia mea i hooiaio loa i ko Aberahama manaoio e hooko ia ana no, na olelo hoopaa a ke Akua iaia. 6. I mai la ke Akua, penei-E nana ma Kinohi 15 :13. Ua pili keia i ka berita a ke Akua i hana'i me Aberahama. 7. Na'u no ia e hoopai aku-ua hoopaiia ko Aikupita me na ma'i ahulau; April, 1945 * pela no hoi i make ai na pualikoa o Parao, a pau oia me lakou i ka lukuia ma ke Kaiula. 12. A lohe a'e la o Iako bo he ai ma Aikupita-o ka wi i ka wa o Iosepa keia e hoikeia nei, i laha a'e maluna o ka aina a hala loa aku mawaho o Aikupita; ma Aikupita na'e he ai, i hoiliiliia i na makahiki lako ehiku. Mau kupuna-na keiki a Iakobo. 13. A i ka lua-o ka lua keia o ka mana wa a na keiki a Iako bo i iho ai e kuai i ai na lakou. E ikeia keia ma Kinohi 42 :45. 15. Iho ae la o Iakobo i Aikupita a make iho la ia-ua noho o Iakoba ma Aikupita no na makahiki he umikumamahiku a make oia malaila. Mawaho a'e o na hoike pokole no Iosepa i kona mau la hope, i ka make ana no o Iakobo, hooki iho la ka Buke o Kinohi malaila. 16. A laweia'ku lakou i Sukema-maanei ke kanuia ana o Iosepa Jiosua 24 :32), a kanuia o Iakobo ma Makapela, kokoke i Heberona. A Aberahama i kuai ai-Ma Kinohi 33 :18, 19, o ka aina ma Sukema ka Aberahama i kuai ai, a kuai hou aku la o Iakoba ia wahi no. Na Kakele Manao 1. Aberahama.-Mai ia Aberahama mai ka hoomaka ana o ka moolelo o ka lahui Rebera. Ua hookiekieia oia a lilo i makua no ka manaoio a i makua no ko ke Akua poe kanaka, a ua kaulana loa kona inoa ma ka honua ia mau la a hoea wale ia kakou. Ua mahalo aku na Iudaio ame na Mahomeda iaia. 0 Ura, ma Kaledea, ko Aberama (ka inoa mua) wahi hanau, a ulu a'e oia a nui iwaena o ka naaupo ame ka pekana, a ma kekahi no i maopopo ole ia kakou, ko ke Akua hoike ana mai iaia. Ma Ura i kahea ai ke Akua iaia a kauoha e hele i ka aina okoa; aka, o kana huakai mua i hele ai, me ka poe no o ka hale o kona makua, e hele ana no Harana, ma ka akau o Suria. Ilaila ka noho ana a make ka makuakane. I ke kanahikukumamalina o kona mau makahiki, ia wa i kahea ai ke Alma iaia e hele no ka aina o Kanaana. 0 ka hoomaka hou ana keia o kona ola ana, a noho aku hoi iwaena o na kanaka i malihini iaia. No kona manaoio i ke Akua i aa ai oia e lilo i mea kuwewa, a na ke Akua e hooponopono mai i kona ola ana o na la o mua aku. I mea e moakaka lea ai keia manaoio o Aberahama, ua nui wale na hoao i ku mai imua o kona alo. 0 ke kali loihi ana i ko Isaaka hanau mai, he hoopomaikai hoi na ke Akua i hoopaa mua mai ai, o ia hoa'o nui no ia; a hanau mai la hoi, ua elemakule loa a ua hoea na makahiki i ka haneli. Mamua o ka hanau ana mai, hana iho la ke Akua i berita mau loa, a lilo iho la o Iehova i Akua no Aberhama a kau aku i kana mau mamo, a i hoailona e ikeia'i, i kau mai ai ka loina o ke okipoepoe no na kane apau. 0 ke aloha ana ia Lota, o ia mea ano nui no ia iloko o ka moolelo o Aberahama a pela hoi kona hoopakele ana ia Lota me kekahi poe e a'e mai ke alii mai o ka Akau; pela hoi kana pule no ka pono no Sodoma ame ko Gomora ; ka mohai ana ia Isaaka me kona kuai ana i ilina mai keiki mai a Heta mah ope o ko Sala make ana. U a make aku oia i ka haneli kanahikumamalima makahiki o ke ola ana. 2. Isaaka.-He eha mau makua o ka pono a kakou e makaikai ai ma keia haa wina. Aole no he nui na mea ano nui ma ko Isaaka ola ana, koe kela ae ana ona e lilo oia i mohai, me kona manao no e make, i hookoia'i ka iini aka makua e kau nui ana, oia ka hooko a hoopili ana iaia me Iehova ; e ia na' e, he aka ia e hoike mai ana no kekahi hana ano nui e hoea i'o mai ana, he mau kenekuria lehulehu mahope mai, pili i ko ka Haku molia ana i kona ola maluna o ka laau kea, i mohai hala no ka poe e manaoio ana iaia. I ke kanaha o kona mau makahiki i hoounaia'i na kauwa e Aberhama i Harana e kii i wahine, a e la we mai i kona kaikuahine ·hanauna, he wahine opio u'i, o Rebeka kona inoa, a ma ka 2 nana ana i ko laua moolelo, me he mea la, ua oi aku no ka naauao o ka wahine mamua o ke kane. He iwakalua makahiki mahope o ko laua male ana i hanau mai ai na mahoe, 0 Iakobo ame Esau. Ia ulu ana'e a o mai na la opio, ala a'e kekahi wahi like ole he wahi nanaina maikai ole, a mamuli mai no o ka hana hoomailani a kahi makuakane i kekahi o ka laua mau keiki, a hana pu mai la no hoi ka makuahine ia hoomailani like no. He kanaka noho malie o Isaaka, e hoohoaloha ana me ka poe o Beereseba. No ia mea no i haa we iho ai oia i na hana ponoole a na hoa aina no na luwai ana i eli ai. Makapo iho la oia i na makahiki hope he kanaha o kona ola ana. 3. Iakobo-0 Iakobo ka punahele aka makuahine. No kona piha akamai i lilo mai ai iaia ka pono o ka hanaumua, a pela me na hoopomaikai i kupono e kau aku maluna o Esau, ko laua hanaumua. I mea e pakele ai i ka inaina o Esau, imi iho la i kumu e kaawale ai a nonoi aku la e hookuu aiai e hele imi wahine nana, a he mea maikai no ia i ka makua, a hele wa wae aku la ia no Harana, ma ka akau o Suria. Ma ke alahele, i ka po iho, halawai mai la ia me kekahi haa wina kupaianaha ma Betela, a moeuhane aku la oia no na anela, e pii ana a e iho mai ana ma ke alahaka i pae aku kona palena i ka lani, a hoohalawai mai la hoi ke Akua me ia, a hana iho la i olelo hoopaa me ia. A hiki oia ma Harana, noho hana aku la ia malalo o Lapana, he makuakane hanauna nona, no na makahiki he iwaka1ua, e hana ana i loaa mai kana mau wahine elua, elike me na loina o ia au kahiko. U a hana mua oia, elike me kana i aelike ana no Rahela, ke kaikamahine i halawai mua me ia ma ka luawai; e ia: nae, hakia iho la o Lapana i kana i ae ai, a haawi aku la ia Lea i wahine nana, a pela o Iakobo i paaua hou ai malalo o Lapana no Rahela, kana mea i iini ai. A hala na makahiki he iwakalua, elike me ia i hoike muaia a'e nei, haalele aku la oia ia Harana e huli hoi ana no Kanaana, me ka nui o ka waiwai a pela pu The Friend--Hawaiian Edition me na kauwa. A lohe oia no Esau, a ia ma ke alahele, pii mai la ka makau iloko ona no kona kaikuaana, oiai, ua hoikeia mai la iaia, ei a' e o Esau ke hele mai la e halawai pu me ia. I ka po, mamua o ko laua hui ana'e, hakoko mua iho la o Iakobo me ka anela o ka Haku ma Piniela, a ano hou a'e la oia, a kau mai maluna ona he inoa hou, o ia o "Iseraela." Mahope o ia hakoko ana i hui ai laua me ke aloha, ua hoopoinaia na mea o ka wa i hala a e kii ana i na mea omua. Hoi hou oia no Betela, a mailaila kona kaahele ana no ka hema e hookokoke ana i Heberona. Nui na hoa'o i halawai mai me ia i kona mau la hope, a o kekahi o na hoa' o ikaika i hala wai mai o ia ka make ana o Rahela, kana wahine aloha, ame ka nalowale honua ana o kana keiki punahele, oia o Iosepa. 4. Iosep,a.-He umikumamahiku makahiki o Iosepa a hoike mai la ka Baibala i kona moolelo, oiai oia e kokua ana i kona poe hanaumua ia lakou e hanai ana i na holoholona a ko lakou makuakane make kula '(Kinohi 37.2). Ua ala mai la ka inaina nona iwaena o kona poe hoahanau, oiai, o na hana ponoole a lakou, ua pau i ka hoikeia i ka makuakane; a oi loa mai la i ko Iosepa hoopunaheleia e ko lakou makuakane, a pakui mai la hoi na moeuhane ana e hoikeike ana ·ia lakou, oi loa mai ke kuaki, ka huhu ame ka makawela wela. Mah ope mai, no kela inaina no o lakou i ko lakou pokii, a i ka wa ana i hele hou ai e hui me lakou, hopu mai la lakou iaia me ka manao e pepehi, aka, hoololi hou lakou ia manao a kuai lilo aku la iaia i ka poe kalepa o Midiana, ia lakou e iho ana no Aikupita. Kupenu iho la lakou i ka aahu nani i hanaia nona me ke koko holoholona, a ma ia ano i manaoio mai ai ko lakou makuakane i na olelo a kana mau keiki, ua pau o Iosepa i ka aiia e na holoholona hihiu. Ma Aikupita i hoohala ai o Iosepa i kona mau la hope, ua like ia me kanaiwakumamakolu makahiki. Noho oia no umi makahiki ma ka hale o Potipara a lilo i luna maluna o na kauwa. Ekolu April, 1945 ona makahiki i paa ai iloko o ka halepaahao, a noho mana a'e oia ma Aikupita no kanawalu makahiki, he hope no ke alii. He kanakolu ona makahiki i kela wa ana i pii ai a noho i ka noho haweo imua o ke alo o Parao, a make oia i ka haneli me umi makahiki. He eiwa makahiki mahope mai o ia pii ana, a he ehiku makahiki mamua iho, he wa ola ia o ka aina, alaila, kau mai la ka wi nui, ia wa ko Iosepa hoike ana iaia iho imua o na hoahanau, a hoouna oia e kii i ko lakou makuakane ame ko ka hale apau a hoi no Aikupita. Ua lilo keia moolelo o ka hele ana i Aikupita i mea nui i ka lahui Hebera. HAA WIN A 4-A pelila 22. KUMUHANA: Na Kanawai no ka lahuikanaka hou. KUMUMAN AO: 0 na kanawai pono, i hanaia a hooko ponoia, he pono no ia no ia lahui ma kona ola ana. HAAWINA HELUHELU: Na Buke o Pukaana ame-N ahelu. HAA WIN A KUKA KUKA: Pukaana 18 :19-24:19 :3-8. AIOKALA: Mareko 12 :28-34. PAUKU GULA: Hookiekie a'e la ka pono i ka lahuikanaka; o ka hewa hoi ka mea e hoowahawahaia'i na kanaka. Na Solomona 14:34. Na Wehewehe Pokole Pauku 19. I ko'u leo-0 Iereto, ka makuahonowaiwahine o Mose keia e kamailio nei, he mau olelo naauao. 0 oe no ko na kanaka mea ma ke Akua-e lilo o Mose i mea ku imua o ke alo o ke Akua no kona poe kanaka, a i ole, i mea uwalo ma na leo pule. E hai aku i na mea imua o ke Akua-i hoike no keia manao, e nana ma Nahelu 27 :5-11, ia Mose i maopopo ole ai i kana mea _e hana aku ai ka ma ninau hooponopono aina. 20. A e a'o aku oe ia lakou i na oihana -o keia ka hana nui ma ko Mose aoao, e a'oia ka poe Iseraela i na kanawai o ke olakino ame ko ka uhane. Ua nui na hana kupono e hiki ia lakou ke hana, a hoohalike aku hoi me ka poe Semeti. e 3 hele mai a e hoino aku i ka Iseraela ; e ia na' e, ma kahi o ko Balaama hoino ana, hoopomaikai mai la oia. Mahope koke mai o keia ko Mose pii ana i ka Mauna o Nebo, a nana aku la i ka aina o Kanaana mamua o kona make ana malaila. Ua hoomakaukauia na'e o Iosua no kana hana, a kai aku la ia i ka Iseraela no ka aina a ke Akua i hoopaa ai no na mamo a Iseraela. HAAWINA 5-Apelila 29. KUMUHAN A: Ka aina hou ame na pilikia hou. KU MU MAN AO: Na pilikia koikoi i halawai mai me ke ola hoopono, mamuli o na mea malihini ia lakou, i pono e alo ia mai ia mau mea mai. HAA WIN A HEL UHEL U: Iosua 1 :23, 24; Lunakanawai 1:1-3: 6 ame 7; Ruta 1 :1-2 :23. AIOKALA: Halelu 37:1-11. PAUKU GULA: E ikaika a e koa hoi; mai makau oe, aole hoi e weliweli, no ka mea, me oe p·u no o Iehova o kou Akua, ma ke ala apau au e hele ai. Iosua 1 :9. (He Haawina Hoole Waiona) Na Wehewehe Pokole Pauku 6. I ka wa i kuu aku ai o Iosua -mahope o ka Iosua ha'ia'o i palapalaia ma Iosua 24. 7. Malama no na kanaka ia Iehovaua oiaio na Iseraela o ia mau la imua o Iehova, e malama ana i kana berita i hanaia i na la i hapauea loa iho ai o Iosua (Iosua 24 :24-27). I na hana nui apau-ka a'e ana o lakou ma o o Ioredane ame na lanakila a Iehova i haa wi mai ai ia lakou maluna o ko lakou poe enemi ; a malia, ua komo pu ma keia ko Aikupita. 11. Malama ia Baala-"Baalim," ka huaolelo no Baala, he huaolelo hoolehulehu i na "Baala" a i ole i na loina o ka hoomana ana. Ma Kanaana, he okana aina no me kona Baala, a pela a' e ana, he poe haku akua no ia poe. 12. I ka mea i lawe mai ia lakou-he mea hoopihoihoi ko ka Iseraela haalele 6 ana ia Iehova, mahope o ka laweia ana mai ka aina hooluhi o Aikupita. 18. Hoala mai ai o Iehova i na lunakanaawai-i poe alakai mana kaua, e noho mana ana ma kela ame keia apana. 19. A i ka wa i make ai ka lunakanawai, hoi hou no lakou-ke make kekahi lunakanawai, e loaa ana no he kowa nui a loaa he alakai hou. Ua oi ka mana o keia poe lunakanawai i na la kinohou mamua o na alakai Aupuni o keia au e hele nei. 6:11. Hele mai la ka anela o Iehovahe mea hemolele, a o Iehova no ua anela la, elike me ia ma na pauku 14 ame 16, a ma kona ano maoli he kanaka. Pela ke kupanaianaha o ko Kristo hanau ana mai ma ke kino kanaka. I nalo i ko Midiana-maanei la loaa iho la ia kakou ka ike ua koikoi maoli na pilikia i kau mat. 13. Ina o Iehova pu kekahi me makou --na Gideona keia olelo, he hoike i kona hemahema. Ua haalele maoli ka Iseraela i ko lakou Akua. A ko makou mau makua i hai mai ai-e hooiaio ana i ka moolelo o na hana a ke Akua i hana'i no ka lahuikanaka Iseraela, i hoikeia i kela ame keia manawa, mai ia hanauna aku a ia hanauna aku. 14. Me keia mana ou e hele ai oe.-aole i lawa i ko Gideona ikaika wale no, aka, a ia a hoohui mai ka mana o ke Akua. 15. Pehea la wau e hoola ai i ka Iseraela-ua hoohaahaa o Gideona ma keia hoike manao ona. I kekahi mana wa, o ka mea i hoike i kona kupono ole e lilo i alakai, he oi aku ka nee mua; a o ka mea i kaena i kona iho, he oi aku ka holo hope ma na hana apau. 16. Owau pu kekahi me oe-ua like no keia olelo hoopaa a hooikaika me ia i haawiia ai ia Mose ma kela wahi i a ai ke ahi, a pela no ia i hooikaika ia aku ai o Iosua, a o keia no ka ikaika ame ka holomua i loaa ia Gideona. Na Kakela Manao 1. Ka lilopio ana mai.-Ma na _lawelawe hana ana a Iosua i ikeia'i kona maThe Friend-Hawaiian Edition kaukau alakai kaua a pela me na hana hoomana. 0 na lanakila i ikeia i kona au, o ia ka pio ana o na alii elima o Betehorona (Iosua 10); ka lanakila ana maluna o Iabina ame kona poe i huiia ma na wai o Merona (Iosua 11). Alaila, hoea mai na makahiki lehulehu a Iosua i hooneoneo ai a i luku ai he kanakolukumamakahi mau alii a la wepioia no hoi kekahi (Iosua 12 :24). Me ia nui hooneoneo a lanakila ana, aole no i pau loa mai ka aina malalo ona, a mau mai no na ku-e ana, e koe ana ano kekahi mau kulanakauhale i ka poe i noho mua i Kanaana. I kela wa o ka mahele aina, ua waihoia na kela ame keia ohana e hooikaika i ka hoopio ana i na enemi o na okana aina i mahele ia no lakou. U a hana aku kekahi o lakou pela, a o kahi hoi, aole. No ia la, noho lanakila mai la no ka poe pekana ma na wahi i luku oleia. Mai keia mau nanaina mai, ua waiwai maoli na olelo a'o a hooikaika a Iosua i waiho ai no lakou, iaia i kaukau aku ai ia lakou mamua o kona make ana. N olaila, elike me ka loihi o ko Iosua ola ana, a noho makua hoi maluna o lakou, pela no ke ola maikai ana o ka Iseraela, e malama ana hoi ia Iehova. 2. Na pilikia hou.-I ka pii ana mai o ka hanauna hou, ala mai la na pilikia hou mamuli o ko lakou pili me ka poe pekana. E ia na pauku elua e hoike lea mai ana ia nanaina : "N oho pu iho la na mamo a Iseraela me ko Kanaana, ame ko ka Hete, ame ka Amora, ame ka Peresa, ame ka Hevi, ame ka Iebusi. A lawe no lakou i ka lakou kaikamahine, i wahine na lakou, a haa wi no i ka lakou kaikamahine iho i na keikikane a kela poe kanaka, a malama no i ko lakou poe akua." (Lunakanawai 3 :5, 6). Mai keia huikau mai i ikaika ai ka ume e hoomana i na Baala ame na Asetarota, a e kono aku ana i na pilikia he nui e kau mai maluna iho o lakou. Pela no i ikeia'i na pilikia o keia la i loaa mai ma o ka hoopili ana me ka poe haahaa o ka nohona, ma ka pono kino a pela me ko ka uhane ; a oi loa mai April, 1945 ke hooku kaa wale aku kekahi mea mai ka malu aku o ka ekalesia ame ka nohona pono o ka ohana. Ua nui a lehulehu wale na opio kane a wahine i ulu mai malalo o ke malu o ka ekalesia ame na ohana i manaoia he Kristiano, i hanaiia i ka waiu aiai o ka euanelio o Kristo; i ka male ana keia i ka poe mawaho aku, o ka nalo no keia o na maka, a lilo aku kekahi i ka hoomana okoa, a hele loa aku hoi kahi i ka aueaina. 0 keia pilikia like no ka i komo aku iwaena o ka oihana kaua aina a moana ; o ka mea i inu lama ole mamua, ke inu mai nei, e hoopilikia ana no i ko lakou ola iho, a ia wa pu komo aku la iloko o na hana ekaeka e a' e. 3. Ka hoopakeleia ma o na Lunakanawai la.-I ke kau ana mai o na pilikia maluna o ka Iseraela, mamuli o ko lakou auwana ana aku mai ke alo aku o ke Akua, a ma ke ano hoi he hoopai i kauia aku, huli a'e la lakou a auwe aku la ia Iehova. Ia wa ka hookahuaia ana o ka oihana a na Lunakanawai, a hoopakeleia a' e la lakou. 0 ka mea na' e i ikeia, e pokaa puni mau ana, me he wiliau ana a na makani ino, na mea ino ame na mea maikai. 0 ko lakou hoopakeleia ana mai ka poe o Midiana, malalo o ke alakai ana a Gideona, o ia kekahi o na hana i hookaulanaia, a o ka mea i oi loa ai, na ke Akua i hookumu, a i hanaia mai ma o Gideona, ka mea ana i komikina ai, a hana kupaianaha mai la no oia i ka Gideona alakai ana a lanakila mal una o na enemi. 0 Debora, o Iepete ame Samesona, o lakou no kekahi mau lunakanawai i ikeia ka lakou mau hana kaulana a hoopakele i ka lahuikanaka mai na hookaumaha a ka poe Pilisetia, a ua mau mai ia ano a hoea wale mai i ko Davida manawa. 0 ka Buke o Ruta, he hapa no ia no ka Buke o Lunakanawai. Malaila ka moolelo maikai, a he mea kokua mai ia kakou i ka ike ana aku, a ia he ano Akua ma ke ola mahiai ana, mai ka wa uuku mai o ka ike ame ke akamai no ia mea a hiki i keia wa, ka oi ae o na ike ma ia oihana. 7 HAAWINA 6-Mei 6. KUMUHAN A: Ke au Moi o na Hebera. KUMUMAN AO: He mea nui na alakai maikai a naauao ma na hana ano nui o kekahi lahuikanaka. HAAWINA HELUHELU: Samuela 1 ame 2; 1 Nalii 1 :1-11. HAAWINA KUKAKUKA: 1 Nalii 9:17, 26; 10 :26-28; 11 :4, 11. AIOKALA: Halelu 122. PA UKU GULA: Pomaikai ka lahuikanaka o Iehova kona Akua; ka poe kanaka hoi ana i koho ai i hooilina nona. Halelu 13 :12. MAN AW A: N ohoalii o Solomona no na makahiki he kanaha, B.C. 971-931. KAHi: Ma Ierusalema, a i ole, ma Gibeona, eono mile ma ke komohana akau o Ierusalema. Na Wehewehe Pokole Pauku 2. Ka lua ( o ka manawa)-ma ka moeuhane ka hoike mua ana o ke Akua iaia iho imua o Solomona, a i mai ia : "E noi mai oe i ka'u mea e haa wi aku ai ia oe (1 Nalii 3 :5), a ma ka moeuhane no paha ka lua o kana hoike ana, a o ia keia. 3. I kau pule-ka pule hoolaa a Solomona i nui wale na mea i noiia. A ua hoano-ua hookaa wale o Solomona i ka hale no ke Akua, a ua kukala mai ke Akua ua laa ua hale la, a hoike mai i kona ae e noho oia ilaila a e ikeia ana na haa wina kupaianaha malaila. 4. A ina e hele oe----he mea hooia i kona noho i' o mai, a pili no i ke ano o ko Solomona ola ana ame ka malamaia o ka ihiihi o ka hale. 5. A o ka oukou mau keiki-e lilo ana no i ole ia .olelo hoopaa ke apiki o Solomona, kana mau keiki a hala loa aku i ka poe e pii mai ana ma kona makalua. I na makahiki i nohoalii ai o Manase, ua oi loa aku na hewa i hanaia. 7. Mai ko'u alo aku-ua hookoia keia i ka wa o ke Akua i hookuu ai i ka poe o Caledea e hanaino i ka luakini, a lawepioia na kanaka o ka Iseraela (2 Nalii 25 :13-17). 8. Eziona-gebera-o Tel el Haleifa i 8 keia wa, a ia ma ka lae o ke kuono o Akuaipa, e oioi ana i ke Kaiula a holo no ke Kaimake. Ma ka eliia ana mai nei, loaa aku la ke kulanakauhale e hoike ana o ke awakumoku ia o Solomona, a loaa pu aku na hale hana, e hoikeia ana i kahi i hanaia'i ke keleawe. Ua laweia mai na materia keleawe mai ka lua i eliia e holo ana i ke Kaimake. U a kakauia keia mea a paiia e Nelson Glueck ma ka nupepa Ka Palapala Aina Lahui 6 ka malama o Pepeluali, 1944. 1. Nalii 10:6. Na hooholo lio - ua manao na loea baibala, i ke au o Solomona ka hoohana mua loaia ana o na lio ma ka oihana kaua. Ma Megido, i ka huliia ana mai nei o na mea kahiko, loaa aku la ke kahua nui kahi i ku ai na hale lio o Solomona i la wa no ka hanai ana malama ana i na lio 450. 21. Ka . . . me he mau pohaku-he olelo hoohalike keia, e hoike ana i ka nui hewahewa o na materia waiwai nui ia wa. 28. Ma ke kumukuai-ma ka baibala olelo Beritania, ua oleloia "ame na lopi lilina," o ia hoi, ua laweia mai na lio mai Aikupita mai ame ·n a lopi lilina. Ua loaa he hewa keia ma ka unuhiia ana o ka baibala olelo Beritania, a ua pololei ka kakou. 0 na lio ka i kuaiia aku e ka poe kalepa o ke alii, e uku ana i ke kumukuai i kauia mai, aole hoi o na lopi lilina. 1 Nalii 11:11. No kau hana ia mea-(o keia hoi ke hanaia aku nou, no kou hana ana ia mea) o ka manao keia ma ka olelo Beritania. 0 ka ike ana mai o ke Akua i ko Solomona hele ana ma ka aoao o na akua e, a haalele iaia. U a hoikeia ko Solomona lele naaupo ana ma na pauku 5-8, me ka nui o na olelo e uwalo ana lala. Na Kakele Manao. 1 Na La o Samuela.-Ua hoomaka mai no na la o Samuela mai ko Eli manawa mai, a i na la kamalii no, hoomaka mai la oia e wanana. U a maopopo ia kakou kona moolelo nani i kona wa i kaheaia'i ame kana wanana mua loa no ka make ana o Eli ame ka poe o kona hale; o kana mau wanana mahope mai ka mea The Friend-Hawaiian Editi~n nana i hapai iaia a kau i ka papa kiekie o na kaula. U a hoomaka mai kana hooponopono ana i ke aupuni mahope o ko Eli make ana, a no na makahiki loihi, me he mea la ua lilo maoli oia no ka moi o ka lahui Iseraela. He kanaka mikiaala, a he kanaka haipule oiaio, aole hoi ana hana i hana'i i waia ai kona inoa maemae. I ka wa i ala mai ai na apuepue ma ka nohona lahui, a halii mai la hoi na mea e paupauaho ai ke kanaka, ua lilo mai oia i kia e paa ana i ka lahuikanaka iluna, a e hele ana ma o a maanei o ka aina e haawi ana i na olelo a'o naauao ame ka hooikaika pu i na kanaka. I ke kau ana mai o na'la elemakule, hookiekie a' e la na kanaka iaia no kana mau hana pono ame ke kaulike o kana mau hooponopono ana. Ia ka wa o Samuel, a mamuli o kana mau alakai maikai ana, ua hoopauia ka mokuahana o ka lahui i ala mai mamuli o na la wela we ponoole a na lunakanawai mamua aku ona, a i ole, ka hooku ana o kekahi mahele i kekahi mahele, a hoihoiia a lilo i hookahi aupuni. 2. Na La o Saula.-O Saula, ke keiki a Kisa, no ka ohana a Beniamina, oia ke alii mua loa o na ohana huiia o ka Iseraela. Ua poni ma-luia oia e Samuela, a mahope mai kona kukala akeaia ana i alii. Hoi aku la no oia i kona wahi mahinaai mahope o ia kukala akeia ana o kona nohoalii, aka, i ke ala ana o ka pilikia ma Iabese-gileada, alaila, lawe a'e la oia i ke alakai ana i kona lahui, a paio a hiki i ke pio ana o na Amona iaia. 0 ia lanakila ana ka mea nana i hooia ua pono kona i alii. U a paio pinepine aku oia me ka poe Pilisetia, a ua lilo mai keia mau paio ana i mea nui i kona au e nohoalii ana, a o kekahi o ia mau paio ana, ka kakou i ike ai i ko Davida pepehi ana i ka pilikua a pukaua ikaika o ka poe Pilisetia, o ia o Golia. Me ia hoopilikia mau ia mai, ua loaa no he wahi pono i ka lahuikanaka ma kana hooponopono aupuni, mamua o kekahi mau hooponopono mamua loa aku. Mai kona mana wa mai ka hoomaamaaia ana o April, 1945 na kanaka ikaika i ke kaua, a ua nui wale na kanaka akamai a ikaika i kona mau la, a pela hoi ka hoihoiia ana o ka lahuikanaka a lilo i hookahi. No kona hookuli i na kauoha a ke Akua a kaihi wale i ke kuleana o na kahuna, haalele aku la ke Akua iaia i kona mau la hope, a pepehi no oia iaia iho, i ka lanakila ana mai o ka poe Pilisetia maluna ona. 3. Na la o Davida.-Ma ka hapahope o 1 Samuela, ike kakou i ka pilina ma waena o Davida ame Saula, a pela hoi me kana mau hana mamua o kona nohoalii ana'e, a ma 2 Samuela ka hoike pihaia ana o kona ano ame na mea i hanaia i kona wa i nohoalii ai. Ma Heberona kona nohoalii ana i na la kinohou, a maluna wale no o na ohana a Iuda, a hala na makahiki ehiku, lilo a'e ia i alii maluna o ka Iseraela holookoa, a haaleleia o Heberona a hoi a' e la ke kulanakauhale poo aupuni no Ierusalema, i ka wa i lilopio mai ai ia wahi iaia mai ka poe Iebusi mai. I kona wa ka hoopioia ana o na lahuikanaka e hoopuni mai ana i ka aima o Kanaana, a o ka poe Pilisetia kekahi i pio iaia, a i na la hope mai o kona ola ana, laha loa aku la kona mana a hiki i ka muliwai i Euperate, a hookupaaia kona nohoalii. Hapai mai la oia i kona lahuikanaka mai na hana hookaumaha a lilo i lahui hanohaweo a mana nui. 0 keia iho lake ano o ke aupuni a Davida i hooili aku ai maluna o kana keiki o Solomona. U a nui kana mau hana ike ; ike oia i ka malama ana i na hipa a he kahuhipa maikai. He mea hookani pila, a ike kakou i kona hoolealea ia Saula; he mea haku mele kaulana, a lilo mai i alii. E ia na'e, aole i nele i na kinaunau o ke ola ana ame na hopena ponoole. Na kana keiki no, na Abesaloma i hoonioni i kona nohoalii, a imi no oia e pepehi i kona makuakane a holo o Davida a noho ma ka hikina o Ioredane, a i ka pepehiia ana o Abesaloma e Ioaba i hoi hou ai o Davida a noho ma Ierusalema. Ala mai la he kipi na Sepa, ua pio koke no na'e. Ua noho o Davida me ka malu i na makahi9 ki he umi mahope mai, alaila, ala mai He Mau W ehewehe Pokole la ka ahulau maluna o ka aina, mahope Pauku 26. Ano e hoi aku ai ke aupuni koke iho o ke kauoha ana a Davida e -he okoa ko ke Akua manao i hoikeia ia malamaia ka helu ana i na kanaka. Apiia (2 Oihanaalii 13). 0 ka hewa nui Mamua o kona make ana, ua kukalaia ko o Ieroboama o ia kona manaoio ole. Solomona lilo ana i hooilina kalaunu 28. E hana i na keikibipi gula eluano ka Iseraela. ua kamaaina o Ieroboama i ka hooma4. Na la o Solomona.-Ma ko kakou naia o na keikibipi ma Aikupita, i kona haawina o keia la, ua laweia mai he hapa holo ana aku e pakele mai ke alo aku o o ka moolelo o ko Solomona ola ana ame Solomona, a la we mai la oia i na hana kana mau hana mai 1 N alii mai, a hoomanakii iwaena o ka Iseraela. mailaila mai no ko kakou haawina kuka29. Betela ... Dana-he mau kulanakuka, U a kapaia kona au i nohoalii ai kauhale keia, a ia kekahi ma ka palena ke au gula o ka poe Rebera, a pii a' e hema, a o kekahi ma ka palena akau o ka ia aupuni a kau i ka heke ame ka waiwai Iseraela Akau. (ke aupuni o ka akau). iwaena o na aupuni o ia mau la. Ua kaa 1 Nalii 19:1. I ka mea apau a Elia i mai malalo o Solomona na aina mai hana'i-na hookuku i hanaia ma ka Euperate a hoea i ka anemoku o Sinai. Mauna o Karemela me na kahuna o He au maluhia, a he au kukulu aupuni ma Baala, a lukuia ua poe kahuna la apau. na launa kalepa ana me na aupuni e a'e. hoouna a'e la ... i ka elele.-ua 2. A I kona au ka hanaia ana o Ierusalema a lilo i kulanakauhale nani, e olapa ana piha loa ke aliiwahine i ka huhu, a hoike ka wai kala ame ke gula, a hookaula- e no oia i kona manao e pepehi ia Elia naia'ku kona nohoalii ma na aina apau. mamua o ka halelole kahi a Elia e paaI kona au i kukuluia ai ka luakini a hoo- hana ana ; lilo mai la na' e ia mea i mea e laaia, a o keia paha ka oi o na mea i pono ai o Elia. 3. Beereseba-o ka palena hema loa hanaia i kona mana wa. Iloko na' e o ia ia o Palesetina, he kanaiwakumamanani apau, ame ia holomua apau, ame ia lima mile mai Iezeela, kahi i noho ai o naauao apau, lilo iho la oia i pio na ka Iezebela. makemake kino, a i ka hoohuikau ana 4. Ka laau iunipera-he nahele pulumi aiai me na kaikamahine a ka poe hoomana kii, a i kona mau la hope, paa mau keia, e ulu ana no umi a umikumamalua iho la na ao hakumakuma o ka ponoole kapuai ke kiekie. E make ia-ua maluhiluhi o Elia ma keia holo ana ona e maluna ona. pakele oia, huipu mai me kona manao ua HAAWINA 7-Mei 13. poho na mea apau ana i hana'i. KU MU HAN A: Ka hana pilikia koikoi i 13. 0 ke aha la kau e hana nei maanei kau iho maluna o ke aupuni o ka Akau. -o ka mea mua e hana'i, o ia ka hoihoi KUMUMANAO: Na ka hewa i alako ana mai i ka noonoo o ke kaula, mai kela aku i na lahui apau iloko o na pilikia, manaolana poha. Ua haawi mai la ke a pela _no i kela ame keia mea pakahi. Akua i manaolana hou a i mana wa hou HAA WIN A HEL UHEL U: 1 N alii 12- na Elia e hele aku ai a hoike hou aku i na pilikia e kau mai ana. 22; 2 Nalii 1-10, 15; 17:6-8. HAAWINA KUKAKUKA: 1 Nalii 12: 16. E poni ai i kaula-na hooko o Elia 26-30; 19:1-4, 13-19; 2 Nalii 17:7, 8. i ka poni ana ia Elisai, a na Elisai i poni AIOKALA: Amosa 5 :6-15. aku ia Hazaela ame Iehu. PA UKU GULA: E hoonui hoi oukou ia 18. Ina kuli apau i kukuli ole----maanei Iehova me a'u nei, a e hapai pu kakou ka ikeia ana i ke kuhihewa o ke kaula i kona inoa. Halelu 34.3. ua pau loa na kanaka i ka hoomanakii, MANAWA: Ua ku ke aupuni o ka ls- e ia ka, he wahi koena no o ehiku kaueraela mai ka 933 a hiki i ka 722 B. C. kani, lilo na'e ia mea nana e kuhalahala 10 The Friend--Hawaiian Eaition ai a makemake e kau mai ka make mal una ona. Pela no a hiki i keia wa, e ia no ia ano iwaena o kekahi poe kahu ekalesia, he okoa na' e ko ke Akua manao. I kekahi wa hoi, apoipoiia mai la na manaolana e na alakai no a hele loa kakou i ka apiki. Na Kake la Manao Ana 1. Ma ia Ieroboama a ia Iehorama.- Mai ka pii ana o Ieroboama i alii a hiki i ka pepehiia ana o Iehorama, he kanaiwa a oi iki na makahiki, a he eha no hoi alii o ia lalani, ke helu puia me ko Zimeri. I ka hapa hope, nohoalii ko Omeri lalani, a he eha no ia poe alii, o Ahaba no na' e ko lakou mea kaulana. Ua loaa ia Ieroboama ka manawa maikai loa e hana' i i na hana ku i ka pono a maikai, i kona wa i pii a' e ai a nohoalii mai ; ua kau aku na olelo hoopomaikai a Ahiia, e hoolilo ana i kona noho aupuni i mea mau loa, me keia wahi hikii, e malama oia i ke Akua i Haku nona (1 Nalii 11 :32). He olelo hoopaa ano nui keia, elike me ka Natana i hookau ai maluna o Davida i kulike ai me ka makemake o ke Akua. Me ka makaukau hana, ka nui o na hana e holomua ai ka aina, ka oluoluia mai e ke Akua, ke kakooia mai hoi e Ahiia ame ka lana oluolu o na makaainana, aole he kanalua no ka holomua ame ka hauoli e halawai ana me kana hooponopono aupuni ana. Aole hoi o ka pomaikai holomua wale no, aka, o ka hookupaaia o kona aupuni, me ka noho pu ana mai o ka uhane hoomana Akua oiaio. Me ka nui o keia mau hoopomaikai e kau mai ana, hana iho la ia i keikibipi gula ; kukulu a'e la oia i na papa kahuna; malama i na ahaaina, e hoohalike ana me ka hoomana ana ma Ierusalem. 0 keia mau mea ana i hana'i ma kona manao iho, a haalele i na a'o ana, lilo mai i mea e hoohiolo ana iaia. Ma ke kuahu ma Betela, malaila ka hahau ana o ke Akua, a ua kau keia maluna o ka poe o kona hale a hala loa aku maluna o ka lah uikanaka. April, 1945 Hoea mai i ke au o Ahaba, he mau makahiki mahope mai, hio hou aku la ke alii ame ka lahui iloko o ia ano ino. Lawe a'e la oia ia Iesebela, ke kaikamahine a Etebaala, ke alii o Sidona, i wahine nana (16 :31), a lilo aku la oia ame ka lahui i ka hoomana ana ia Baala. Maanei la iloko o ka moolelo ka puka ana mai o Elia e paio ma ko Iehova aoao, a ku-e ikaika aku i ka aoao o Baala, a ala mai la na hookuku ana ma ka Mauna o Karemela, ilaila ka ike ana o na kanaka, o ke Akua i pane mai i ka pule a Elia, a hoouna mai i ke ahi mai ka lani mai, a pau na mea apau me ke koe koena ole, a pau pu me na kahuna o Baala i ka lukuia, oia ke Akua oiaio hookahi. E ia na'e, aole i pau loa keia poe kahuna, a na ka pahikaua a Iehu, a Elisai i poni ai i alii no ka Iseraela, i luku i keia poe ame ke ano o ka lakou hoomana ana. 2. Ka hooponopono aupuni o ka ohana a Iehu.-He elima alii o ka ohana a Iehu i nohoalii a' e, a ua loihi no na makahiki o ko lakou noho mana ana mamua o kekahi mau lalani alii, ua piha ke kenekuria. Na Iehu i pepehi ia Iorama, ke alii o ka Iseraela, a nana no i pephi ia Ahasia, ke alii o ka Iuda, a nana no i luku aku i ko Ahaba ohana. Mahope mai, hoowalewaleia na kahuna o Baala, a lukuia lakou apau me ke koe koena ole. E ia na'e, hookoe iho la oia i ke kii keikibipi gula, a hoolohe ole aku la i na kauoha a ke Akua, a hele ole ma ko ke Akua Kanawai. 0 ke ola haahaa loa i ikeia ma ka moolelo o keia ohana, oia ka lilo ana' e o Iehoahaza, kana keiki i alii, a kailiia na okana aina ma ka hikina o Ioredane e ke alii o Asuria. I ke au o Iehoaza ( o Ioasa kekahi inoa ona), hoi hou mai ka maikai, a hoi hou mai na okana aina i lilo aku. U a mau mai ia ano a hoea ia Ieroboama 11., he alii ikaika, a nana i hoonee loa aku i na palena aina a komo i Hamata a hoea loa i ke Kaimake, i kulike ai me ka wanana a Ioana, ke keiki a Ametai, ke kaula (2 N alii 14 :25). A ia ko Iuda i keia wa malalo o na hooponopono ana a U zia me ka maikai a nui 11 ka holomua; aka, he holomua hoohoihoi wale no, e alako mai ana i na pilikia he nui mai ke alii mai o Asuria. 3. Na makahiki hope o ka hookaumaha.-O Zakaria, ke keiki a Ieroboama, o ia ka hope loa o ka lalani a Iehu, a kipi mai la o Saluma iaia a pepehiia a make o Zakaria, a kaili mai la ka nohoalii nona; e ia na' e hoi, he malama hookahi wale no kona noho mana ana, a pii mai o Menahema a pepehi iho la ia Saluma, a nohoalii a'e la oia. Hookaumaha mai la ia i ka Isetaela i na makahiki he umi o kona noho hooponopono ana ; auhau hookaumaha ia na kanaka i mea e uku aku ai ia Pula, ke alii o Asuria i loaa mai na kokua nona i mau ai kona nohoalii ana. A pii mai o Hosea i alii, hana naaupo iho la oia e ku-e ana i keia uku aku i ko Asuria, a kaukai aku la i na kokua ana mai Aikupita mai. Alaila, ala ku-e mai lake alii o Asuria, a hoopuniia o Samaria, a no ekolu makahiki ke kaua ana; a i ka pii ana'e o Saragona i emepera no Asuria : lilo aku la o Samaria i ka malama o Lekemapa, B. C. 722. Lawepio aku la o Saragona he 27,290 poe Samaria, a hookauwaia lakou ma Asuria, a hoopiha mai la ia Samaria me na kanaka o na aina i lilopio mai iaia (2 N alii 17 :24). Pela i hiolo ai ke aupuni i ulu mai me ka mohaha, a i ke hele hewa ana a haalele ia Iehova, ohi i na hua o ka awahia. Na Kumuhana Ame Na Mane---Ahahui C. E. Poakahi, Apr. 16. Koiia mai e koho i ke ola. Kanw. 30 :19, 20. Poalua, Apr. 17. Ka hunonawahine naauao. Ruta 1 :16, 17. Poakolu, Apr. 18. Ka noonoo naauao a hana. Hal. 119 :SO. Poaha, Apr. 19. He olelo hooholo ano nui. Dan. 3 :17, 18. Poalima, Ap"r. 20. Ko Iesu manaopaa. Luka 9:5. Poaono, Apr. 21. E hoano hou i ka manao. Ep. 4 :22-24. Sabati, Apr. 22. Kumuhana: Ka hooholo ana i ko'u manao. Iosua 24:14, 15; Pil. 3: 13-15. Poakahi, Apr. 23. Ka manao maikai i hoomaamaaia. 1 Sam. 18 :14. Poalua, Apr. 24. Ke a'o aka Haku ka oi. Na Sol. 19 :21. Poakolu, Apr. 25. Ma ka hana e hookoikoi ai. Mat. 7 :21. Poaha, Apr. 26. Ko ole ko Petero manao maikai. Luk. 22 :33, 34. Poalima, Apr. 27. Ka Petero kumupale, Rom. 7:10. Poaono, Apr. 28. Ka paio o na manao ame ka hana. Matt. 21 :28-31. Sabati, Apr. 29. Kumuhana: Ka hoolilo ana i na manao maikai i mea i'o. Iakobo 1 :22-27. 12 Poakahi, Apr. 30. Kupaa ma ka hana e pono ai ke ola ana. 1 Sam. 7 :15-17. Poalua, Mei 1. Ka naauao ame ka ike. Na Sol. 4 :7. Poakolu, Mei 2. Ko ke Akua aupuni ka mua. Matt. 6 :39. Poaha, Mei 3. Hoopau i ka hana me ka olioli. Oih. 20 :34. Poalima, Mei 4. 0 ka haawi mai i ke ola ka Iesu hana. Ioa. 4 :34. Poaono, Mei 5. He oihana i piha pono. 2 Tim. 4:7. Sabati, Mei 6. Kumuhana: Ka mole e hookahua'i ke Kristiano ma ke koho ana i hana nana e hana'i no kona ola ana. Roma 12 :1-11. Poakahi, Mei 7. Haawi oia i kana keikikane no ke Akua. 1 Sam. 1 :27, 28. Poalua, Mei 8. E waipahe i ka makuahine. 1 Nalii 2 :19. Poakolu, Mei 9. Ka loaa o na keiki he pomaikai ia. Hai. 127 :4, 5. ' Poaha, Mei 10. Ka wahine a makuahine noho pono. Na. Sol. 21 :27, 28. Poalima, Mei 11. He hoailona maikai. 2 Tim. 1 :5. Poaono, Mei 12. He ana ohana maikai. Luk. 2 :51, 52. Sabati. Kumuhana: Maka home ka hookumu mua ana i ke ano Kristiano. Kol. 3 :12-21. The Friend-Hawaiian Edition and from the relationship the poet drew much strength. Then the poet discovered that his friend was false. His friend, then, belonged with the wicked of the city, and he himself remained alone to trust in God. Once more the description of the situation conforms to a fact in human experience. The discovery that a person whom one had trusted as an intimate friend, is actually no friend, is one of the most difficult experiences man is called upon to bear. And for it there is only one answer-the knowledge that God stands firm and sure, a power in whom man can put full trust and never be disappointed. Poem 3. Verses 16-19. This is only a fragment of a much longer piece of work. We can hardly get any sense out of that which remains to us. Apparently the author was expressing praise to God for some great deliverance. Poem 4. We have but a single verse left of this work, verse 22. But that verse is one of the great affirmations of the Bible. Jesus quoted it to the people of His day. It stands as God's eternal promise to men. Psalm 56 We do not know what has happened to this psalm through the years, but it is not as it ought to be. Verses 1-3 are the first stanza followed by a chorus ( verse 4) . Verses 5-9 are the second stanza followed by the same chorus as that which followed the first stanza ( verses 10, 11), But that leaves verses 12 and 13 hanging in the air. One scholar reconstructs the psalm as follows : First stanza ( verses 1-3), chorus ( verse 4) ; second stanza ( verses 5-7), chorus ( assumed to be the same as verse 4) ; third stanza ( verses 8-9) , chorus verses 10, 11) ; fourth stanza ( verses 1213) , chorus ( assumed to be the same as before). This is, of course, an attempt to recapture the psalm as it once existed. At least, it can give us an imaginary picture of what the poet was trying to do. Look first of all at the ideas expressed in the chorus. The author's trust is in God for he knows God's word. He is thankful April, 1945 that God has not left him without direction, but has shown him how he should live. In the strength of that knowledge he loses all fear of the human powers that threaten him. Flesh, however armed it may be, is no match for a human spirit which knows that it is in God's hands. And that is what the poet sang again and again as he set down a catalogue of the troubles which life had inflicted upon him. The words of verse eight are so descriptive that they bear noting with care. We remember that Jesus spoke of God's care for men by telling his hearers that God numbered the very hair of their heads. The psalmist had the same sort of idea about God's concern for men. He said that God noted every movement man made in His record book, and followed man's suffering so closely it was as though He caught their tears in His water cask. It may be that many today who are so much supported by the care and concern of their earthly friends need to catch the vision of that ancient writer and learn in their experience that which he had found in his. Psalm 57 Here are two poems united in one psalm. Poem one is made up of verses 1-4. It is a prayer for deliverance written by one who was surrounded by dangerous enemies. The author described those enemies as lions, as men on fire, and as men with tongues like sharp swords. Those descriptions are clear enough to show the predicament he was in. Yet he turned to God .for help, quite sure that God would save him. Note especially two interesting little touches in the poem. In the first verse he speaks of the calamities passing over him ; that is, he thinks of them as though they were a cloud casting a shadow upon him. At the same time he thinks of God as spreading wings of care over him. Those wings also cast a shadow. But the shadow of the wings is permanent while the shadow of the cloud will move away. Then in the third verse note what it is that the poet expects God to send in order to 17 help him. "God shall send forth His mercy and His truth." That is a profound thought which man ought to ponder. When man faces trouble and calamity he wants God to remove that which afflicts him. Instead, man must wait in patience until the trouble passes in the course of time. God sends the spiritual powers of mercy and truth which strengthen man so that he can bear the trouble with understanding and grace. The second poem in this psalm consists of verses 5, 7-11. This is a psalm of praise to God. It must have been in general use among the Hebrew people during the exile for it speaks of them as singing praises "among the nations." And that is an interesting thing; that the Hebrews continued to praise God when they had lost their national home and had been dispersed over the face of the known world. Psalm 58 Once again a theme which we have met before appears again. Righteous people analyze the character of wicked people and assert that they will surely come to destruction because God is a righteous God. This psalm opens with a question ( verse 1) , then gives in some detail the answer to the question, and ends with a summary conclusion ( verse 11). The opening and closing verses are of a different metre than the rest of the poem, which tends to give the whole work an interesting form of construction. The question with which the poet begins concerns the leaders and rulers of the nation. It is not addressed to them, of cuurse, but is designed to make readers think. Are the temple leaders and the public judges righteous, ·as they claim they are? The answer is contained in verses 2-5. The temple leaders have wicked hearts and those who hold the scales of justice have unbalanced them with their own violent desires. Those people in authority started on their evil way as · soon as they were born, which indicates that the whole upper class of the nation was evil. Good men could not come from it because it made 18 everyone in it like itself. The analogy between the evil leaders and a serpent is interesting. The reference is to a form of a cobra snake known to the Hebrews. It was a particularly poisonous snake and one that struck without cause. More than that, it was the only snake which did not respond to the work of the snake-charmers. Now ponder the poet's words. Wicked men are dangerous because on the one hand they strike in any direction that suits them, their actions are completely self-centered, and on the other hand, there is no way by which those about them may help them to see their wickedness. All too often men forget that one sign of the evil that is in them is in the reactions they make to criticism and suggestion. And the man who pays no attention to voices from outside himself has actually made himself the center of power in his world, he has made a god of himself. In that, such a man shows himself to be wholly wicked. The next few verses ( 6-10) state what should or will or has happened to the wicked. There is a great deal of mistranslation in those lines which partly obscures the meaning. Yet the general sense of the verses is clear. The wicked will be overcome and wiil pass away. Their power will be taken away from them, just as the power of lions is removed by breaking their teeth; the wicked will inevitably disappear like the water in a stream which flows on inevitably or like the slimy trail a snail leaves as it moves over the ground, which quickly dries after the snail has passed. The righteous will see all this and will rejoice. Their rejoicing, however, will not be because the wicked have fallen, but because God lives. How easy it is for a good man to hate the wicked and to wish that the wicked would suffer ; how easy it is for the righteous to be secretly pleased when the wicked fall. But such outlooks and attitudes do not belong in the heart of the religious man, for his life is centered in God so that his pleasure is in God's eternal reality. The Friend two tribes which settled on the east of the river; while Ephraim and Judah were the Here is a prayer for deliverance. It is tribes on the west. Moab and Edom ~ere badly mutilated and often it is difficul~ to not considered among the Hebrew tribes, understand what the author was _saymg. but were enemies who were usually under Apparently the original poem consisted of Hebrew control. In this poem they are two stanzas, each followed by the chorus. portrayed as slaves, one as the pers_on who Y OU w 1·11 find the chorus at the end ·11of fithed washes the master's feet after a Journey first stanza in verses 6-10. You w1 n d the other as the person who cares for that same chorus, although ~he actu~l master's shoes. The Philistines were . of the Hebrews ' although a sort of wording has been changed considerably m enemies armed truce was establishe~ bet':een the~. verses 14-17. . The author was surrounded by enemies. The one significant point m this poem is He asked God to deliver him from them that the author was sure God had estaband then to destroy them. In the cho~us lished those arrangements. Th~ Hebrews he uses an interesting analogy to describe had not simply carved out a national home those enemies. Cities of the ear East for themselves because they had wanted were then plagued by wandering dogs. to. In all their conquests they had followed They were filthy beasts whic~ lived by God's plan. • d scavenging; they were fer o c 1 o us and The second poem in this psalm is ma e would attack people. yet they were n~t up of verses 1-5, 10-12. It is another courageous animals, for they confined their prayer for deliverance. The aut~1or felt depredations to the night hours. And the that God had cast His people aside. ·So wicked, said the poet, are like such dogs. that he wrote a plea that _Go? should re"th help That is a s1gmficant lesson w1 · · G d Psalm SO . turn for all people who would worship o . Two different poems make up this When the events and circumstances of a psalm. First there is an oracle about the person's life seem to show that God has possession of the land of. Canaan by the removed His protecting :are from them, Hebrews. This begins with verse 6 '~~d and when sorrows a:1d trials a~1d temptaends with the phrase "wilt th~u not :n . com e w1·th no sign of Gods presence verse 10. The very same poem is found m tions or help, then it would see~ that man Psalm 108: 6-11. Just a few words of ex- should turn elsewhere for assistance. yet planation mav help to make clear what the the poet does not do that. He addresses poet sa1•d . "-Shechem" refers to the land . prayer to God in the assurance that 1s west of the Jordan river and "the v_alley of hGod will hear. And he rea!izes that t~e Succoth" to the land east o~ that river. A circumstances of his life :Vh:ch ups,et him reference to the fact that this was the gen- so profoundly are also w1thm ?od s pu~eral understanding of the way ~he land ~f pose for him. Those insights mto God s Canaan was divided is found m Genesis way with man belong to us all. 33: 17-20. Gilead and Manassah were the Psalm59 . 19 April, 1945 Annual Meeting of the Territorial Association Christian Youth Conference of North America at Lakeside, June 27 to July 5, 1944 * * The call for the annual meeting has gone brief biographies of three of the early Haout. The meeting will be held in Honolulu "':aii~n r~ligious leaders will be ready for from May 17-20. Arrangements are being d1stnbut10n and it is hoped that special at~nade to provide meals for the delegates tention will be paid to the great work of msofar as this is possible. The business the early Hawaiian church. meeting will be held at the Mission MeThe Standing Committee set down two morial building. items_ of business which should occupy The Standing Committee agreed on a promment places on the agenda. One is number of arrangements which are par~he consideration of a program of evangelticularly of interest to all members of the ism for our churches. The other is the corAssociation. The Rev. Allen Hackett has recting and re-editing of the Buke Lawe been asked to become the chaplain for the Li~a. ( Manual of Church Procedures). In entire meeting. He will have charge of all addit10n, there will be a detailed report ~0rship services with the exception of sunfrom the committees appointed last year, rise prayer meetings. Dr. Dunstan was and the consideration of the work they asked to be the Association lecturer and at have done. Without any doubt, there will specified times during the meeting three be recommendations coming to the Associle~tures will be given. The general subject ation from the various island associations. will be "Our Church." It was the feeling These will be considered in order. of the Standing Committee that these two The Standing Committee ordered that appointments, the chaplain and the lecturer proper credentials be provided for each should be made at each Association meetchurch in accordance with Article I of the ing for the succeeding year. It was the hope of the Standing Committee that these Constitution which states: "Written cretwo officers might become important in our dentials signed by the church clerk shall be ~ssociation life and that our worship serv- required from every delegate." These will ices and lectures should become significant be mailed out some time before the meeting so that they may be properly preparts of the Association program. pared." . There will be two periods of special misFrom the plans already made and from s10nar:y emphasis during the meeting; One on Fnday; at 11 o'clock, when the Mis- those now under discussion it would apsionary Council of the Association will pear that the annual meeting in 1945 will present a detailed report with recommen- be a most important one. Each church dations. The other on Saturday at the should prepare to send the best delegate it same hour when the Woman's Board of can secure to represent it. It is hoped that Missions is to present a special program. there will be special informal meetings of On Sunday evening, the 125th Anni- the delegates from the various racial versary memorial meeting will be held at churches, ministers, and deacons either beCentral Union Church. A dramatic pre- fore or after the annual meeting. Anse_ntation of the story of Brig Thaddeus nouncements of these will be made in due will be part of the service. At that time course of time. 20 The Friend Theme-"Our Healing Ministry" "As the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many." What are those things which must be done now and how can the healing ministry of Christ's spirit be brought to a world maimed, sick and suffering? were the questions discussed by the 700 young people that attended the Christian Youth Conference at Lakeside, Ohio. There was a need for youth and the spirit to do the task, and it was toward this end that Lakeside was planned. The cell group was used in preparation for the activities of the day. These morning watches cons i st e d of meditation, prayer or Bible study. The purpose and method of the cell groups is an excellent idea which could be adopted. Groups, however, should be kept small enough for intimate Christian fellowship which will aid toward vital Christian relationships. Each day at the morning session the young people were given a chance to rethink the "Essential of Our Faith," Benjamin E. Mays, president of Morehouse College, Atlanta, Georgia, being the guest speaker. Thoughts were centered on "I believe in God ; I believe in Jesus Christ ; I believe in the Christian church as the body of Christ; I believe that all men are children of God, children of the same Father, and I believe in the unity of the Christian church." After a relaxing period of singing, an outstanding leader spoke on the general theme of the day after which the symposium of experts presented the facts supporting each general theme : Wednesday- (Opening Session)April, 1945 "This Suffering World"-Roswell P. Barnes, Associate General Secretary of the Federal Council of Churches of Christ in America, New York City-Symposium on World Problems. To give a realistic picture of the tragedy and suffering of millions of people in other parts of the world who must be our first concern in reconstructing the post-war world. At present there are indications that the assignment of American Relief workers to these areas will be limited at first to a small number of specially trained administrators and other experienced personnel, the bulk of the work being done by leaders within the country. Our job will be to keep ourselves and others aware of the need and to give our support financially. If the needs of the suffering populations are to be adequately met, the bulk of food and other materials as well as the financial support must come from us. The U.C.Y.M. at Lake Geneva last summer recommended five agencies as being especially worthy of support from Christian young people: United China Relief, Foster Parents Plan, the American Friends' Service Committee, the World's Student Service Fund, and War Prisoners' Aid of the Y.M.C.A. Leaders - Jean Humphreys Harbison, Adjuntas, Puerto Rico, Misisonary for the Board of National Missions, the Presbyterian Church, U.S.A.; Newton Chiang, Assistant Professor, N anking Theological Seminary, Chengtu, China; Newell S. Booth, Elizabethville, Congo Belge, Africa, Missionary, the Methodist Board of Missions; Toru Matsumoto, Assistant to the Executive Secretary, Committee on 21 Resettlement of Japanese Americans, New fascism and war, the light of the church York City; Gilbert F. White, American must continue to shine. Leaders - Rena Joyce Weller, WashFriends Service Committee, Philadelphia. Thursday-"The Human Rift"-Chan- ington, D.C., Vice Chairman of the Comning H. Tobias, Senior Secretary, The mittee on the United Christian Youth National Council of the Y.W.C.A., New Movement; Edward H. Johnson, SecreYork City - Symposjum on America's tary for Missionary Education, the Presbyterian Church in Canada, Toronto; E. Divisions. To see some of the problems that must K. Higdon, Executive Secretary, Departbe met in "our own backyard" if we are to ment of Oriental Missions, the United build a Christian world, the problem of Christian Missionary Society, Indianaporace tensions, industrial tensions between lis; Newell S. Booth; Robert C. Mackie, management and labor, the one-third of General Secretary, World's S t u d e n t our population that in normal times is ill- Christian Federation, Toronto and New York City; Don F. Piehlstick, Field Repfed, ill-clothed, and ill-housed. Another home-front problem, especially resentative, Home Missions Council of important to young people, is the effect of North America, Chicago. war on the moral level of our communities. Saturday-"Youth and America" The world is living under tensions, and Symposium on the United Christi an abnormal wartime social conditions have Youth Movement. brought a relaxation of moral standards. To project the vision of a United When the boys come home to "forget it Christian Youth Movement adequate for all" after the war, the right kind of Chris- · the task ahead. As individuals and as detian leadership will be very important. nominational youth groups, we hope to The dynamic for clean and meaningful liv- accomplish some goals. ing must come from among young people Leaders-Harvey Lord, Enid, Oklathemselves. homa, Vice Chairman of the United ChrisLeaders - Mildred Nicholls Randall, tian Youth Movement; Martin L. Harvey, Portland, Maine, former chairman of the First Chairman of the United Christian Committee on the United Christian Youth Youth Movement, Dean of Samuel HusMovement; Katharine F. Lenroot, Chief, ton College, Austin, Texas; Helen F. Children's Bureau, U. S. Department of Spaulding, Associate Executive Secretary, Labor, Washington, D.C.; Ruth Elizabeth the United Christian Youth Movement, Murphy, Associate Director, Vacation Re- Chicago; Isaac F. Beckes, Executive Secligious Education and Service in Emer- tary, the United Christian Youth Movegency Areas, International Council of Re- ment, Chicago; Jean Humphreys H arbiligious Education, Chicago; Mineo Kata- son. giri, student, Union Theological SemiEach afternoon, the conference met in nary, New York City; John H. Elliott, group discussion of the day, directed by Director, . National Con£ erence of Chris- S. Franklin Mack, Youth Secretary of the tians and Jews, New York City. Board of Foreign Missions, the PresbyFriday-"What is the Church Doing?" terian Church, U.S.A. Here the confer-Henry Smith Leiper, Secretary, Amer- ence pondered over the question-"What ican Section, World Council of Churches, must be done?" These discussions were New York City. Symposium on the · broken down into six groups according to Church around the World. six areas of major interest lasting for an To explore that "Solid Rock" upon hour and a half. which our faith is built-the Christian 1. Rural Life church. At a time when other institutions 2. Town Life appear to have been almost eclipsed by 3. City Life 22 The Friend 4. Metropolitan Life 5. National Life 6. World Concern To release tension of these discussions, a recreation period followed of swimming, folk games, singing and other activities. Each evening was filled with drama, music, pageantry and worship. Wednesday - "The Drama of World Suffering"-Directed by Margaret Flory, The Westminster Foundation at Ohio University, Athens, Ohio. Thursday - "Christian Youth in the Service of Their Count r y"-Ivan M. Gould, General Secretary, National Council of Service Men's Christian League, Philadelphia, in charge. Friday-"The Church Came Singing" -directed by Reuben H . Mueller, General Secretary, Board of Christian Education of Evangelical Church, Cleveland. Saturday-"The Living Church," Pageant, directed by Helen Davis of New York City. Sunday-"The Conference in Review," Ruth Isabel Seabury, Educational Secretary, the American Board of Foreign Missions, Congregational Christian Church, Boston. A communion service was held to dedicate ourselves at the altar of God to a life of sacrificial service until a Christian world rises, a world healed by our ministry in the name of Christ. The following report is presented as a basis for considering what "must" be done to challenge young people to become a vital part of the Christian community. "Reaching the unreached youth" is one of the U.C.Y.M. areas of major emphasis for 1945. The major consideration here is "What must be done cooperatively in 1945 to reach those young people who are not now a part of the Christian community with the Christian Gospel?" General Statenient Before individuals and groups can be audacious enough to declare sincerely that their purpose is to transform our present society with the spirit of the living God, April, 1945 they must themselves have hearts that overflow with loving concern, a sense of urgency, a mind opened to the truth, patient perseverance, and an understanding of the people whom they would serve. In this age we must become convicts of God -our lives must radiate before they will reveal the presence of God to our fell ow men. This will come only as we are filled with the spirit of God. Therefore, our first declaration is that Christian Youth Councils must recognize that we shall remain ineffective as long as we insist on separating ourselves from the love of the Infinite. What to Do Our pious expressions and enthusiasms are not enough if we are really to reach the unreached. All our efforts must have the basic intent of serving other people, of meeting their needs. The following major areas are recommended as the "musts" in reaching the unreached with the Christian message: a. Topics of Study by Christian Young People 1. What it means to be a Christian. With what phases of life is Christianity concerned? What should go into one's individual Christian commitment? 2. What is the church doing in your community? What is it doing to reach people? Does it meet the needs of young people? What kind of a church program will challenge them ? 3. What are the needs of the community? How would you rate the various aspects of community life by Christi an standards? Does the environment of your community encourage personal growth? Are the young people interested in Christian service? Can the church meet their individual needs? b. Develop spiritual dynamic. 1. Before you can expect to be channels of divine love, you must possess a true spiritual earnestness. A. Encourage every church in your community to develop a plan of personal devotion among its young people. B. Fellowship or cell groups may 23 It is just commonplace to say: uGood Investments are hard to get nowadays" -and the income is generally small. OUR CONDITIONAL GIFT PLAN CAN BE A God-send to you; and ?"od-sent to the uses of the Kingdom of God. If you are 50 at the time of your gift, it pays you ........................4 % annually If you are 60 at the time of your gift, it pays you ........................4.7% annually If you are 70 at the time of your gift, it pays you ........................ 5.5 % annually If you are 80 at the time of your gift, it pays you ....................... .7 % annually (Different rates in between these ages) Good Returns while you live- Wide Usefulness thereafter- * What more could one ask of an INVESTMENT be formed for the purpose of fervent prayer and earnest discussion. 2. Plan a program to make your community aware of its spiritual resources. c. Plan a community program for Reaching the Unreached. 1. Plan a high school Christian Mission during Religious E du c at i o n Week or Youth Week. 2. Develop deputation teams to visit the churches and civic groups to challenge young people with the Christian message. 3. Utilize community facilities to present the need for Christian living among young people-radio, newspapers, circulars, displays, etc. 4. Develop small groups of committed young people who will give a major part of their time to seeking the unreached young people in the community. -LILLIAN TAM. presenting just one showing to the entire church-from 5 to 75 years in ages. 2. Use the showing of the slides as an opportunity for further study of the Church. Continue the interest which they will arouse. Have special study groups for several sessions afterward to take up in detail certain parts of the story. Or buy several books on the Christian Church for a church library and see that people read them. The Book Rooms will have available several books of this nature : We need only obey. There is guidance for each of us, and by lowly listening we shall hear the right word.-R. W. EMERSON. * * * He often acts unjustly who does not do a certain thing; not only he who does a certain thing.-MARCUS ANTONINUS. * * * * * * If there is any person to whom you feel dislike, that is the person of whom you ought never to speak.-R. CECIL. * PLEASE COMMUNICATE WITH THE TREASURER, HAWAIIAN BOARD OF MISSIONS The chief pang of most trials is not so much the actual suffering itself, as our own spirit of resistance to it. - JEAN NICHOLAS GROU. CHRISTIAN EDUCATION P. 0. BOX 150-HONOLULU 10, T. H. ( Continued from Page 10) We are Substantially Able to Meet Such Obligations 24 pany the slides. This can be best explained to one small group of the same age. Thus, when the slides come to your church, use them with several small groups instead of The Friend April, 1945 The Church of Our Fathers-Bainton -Slattery My Church ( a course of study for prospective members of the Church) 3. Tell groups within your church about these slides, so that they may make plans for using them. These groups should be especially interested a. Sunday School classes b. Deacons c. Women's societies d. Young people's societies and Christian Endeavors e. Sunday School teachers ( A study of these would make an excellent training course for them). When the equipment reaches the Book Rooms, official notice will be sent out, together with details for renting and distributing. They will be available for all of the islands. But please think now of the best ways in which the greatest number of groups may use them. Any inquiries may be sent to the Director of Christian Education. FUTURE PLANS FOR THE PHILIPPINES ( Continued from Page 8) private schools under the auspices of Protestant laymen. It is the thought that all such schools, along with those under mission or direct Church control, should be coordinated by the organization of an As25 For HEALTH and HAPPINESS Drink ~M4f'~ &~elmk Young Laundry & Dry Cleaning Co., Ltd. * 184 S. King St. - Phone 6036 879 Kapiolani Blvd. - Phone 4538 Donate to the Blood Bank Serve in Silence City Transfer Co., Ltd. For Duration 123 7 HOPAKA ST. PH. 1281 More magazines needed by service men. After you read them, take them to Motor Corps Headquarters. CITY 72 S. King St. 26 * GRILL Phone 4290 sociation of Protestant Schools, this Association to be given a degree of control of the policies of the schools, having its own secretary and office, preferably in Manila. There is no thought that there are too many Protestant Schools, but that there might be worked out a better coordination ~limina~ing, in some instances, competitio~ m certain departments where there is overla~pi~1g in technical school work Again, bml_dmgs may be destroyed and, certainly, eqmpment will be removed or destroyed. But these should not prevent us from looking forward to opening the former schools a?d getting them started as soon as possible. The faculty will be available and the public will be waiting. This is a great challenge to the churches in America-and the Church will meet it. The plan for the appointment of certain missionaries to the Philippines on a union basis was being formulated before war came. The Federation had asked for certain persons trained for specific tasks to be so appoint~d. In response to this request, the Committee voted, at its meeting in November, 1944, that the following appointments be requested of the Boards : ( 1) One couple for educational work among students and other young people from the Presbyterian Board. (2) One couple for rural work throughout the Philippines from. the Baptist Board. ( 3) One couple for literature and journalism from the Methodist Board. ( 4) One couple for a position as roving evangelist in Mindanao from the American Board. It was understood that all these workers would be assigned to the staff of the Federation of Evangelical Churches, their program to be planned in conference with the Federation Take a Tip from Your Servel and supervised by the Federation. In addition to these appointments, which may be directly related to the Federation, the three Boards working in the Ilocano territorythe Disciples, the United Brethren and the Methodist-have been asked to recruit three new couples for that area whose abilities will supplement one another, one to serve in each of the fields of Christian education, rural evangelism, and literature and journalism. Each board is to appoint one couple, but is to recommend that each couple be made members of the three churches and serve the entire constituency. -From "The Evangel." THE CHURCHES AND DUMBARTON OAKS ( Continued from Page S) Federal Council of Churches and many other religious and ~ducational bodies urging deferment of Congressional action on peacetime military conscription until after the war. It was both a representative and hardworking conference, which jammed the Old Stone Church in Cleveland for the opening session Jan. 16. Delegates, men and women, came from 35 states in the Union and Canada in the midst of war to prepare for peace. There were heads of communions, bishops, clergymen ; also educators, statesmen and judges, labor and business leaders. Sixty-six women took an active part. It was a wartime con£erence and the delegates labored in three sessions daily from morn till night with time out only to eat and sleep. The plans for the Conference were made by the Commission's secretaries, Drs. Walter W. Van Kirk and Serve in Silence MAILE BUTTER HONOLULU GAS CO. FOR SALE BY ALL GOOD GROCERS The Friend Tastes Better April, 1945 Save Wisely Today . . . for Tomorrow * Sun Life Assurance Co. of Canada A. V. Fortye, Hawaii Manager Phone 6338 201 McCandless Bldg. UNITING all HAWAII *INTER-ISLAND Steam Navigation Company, Ltd. Fort and Merchant Street• HONOLULU BE FAIR WITH YOURSELF LET INSURANCE SAFEGUARD YOUR PROPERTY. - - - - Alexand·er & Baldwin, Ltd. INSURANCE DEPARTMENT Telephone 4901 27 COMPLETE INSURANCE SERVICE Fire • Marine • Casualty Automobile • Life THE HOME HAWAII, LTD. 129 90. XIl'fG ST. 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 lnto traffic. Teach them not to "hitch hike" and the dangers of "hooking" a ride. Teach them not to carry another person wlth 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 Honolulu, T. H. Luman J. Shafer in cooperation with Dr. 0. Frederick Nolde of Philadelphia. This work together with the pre-conference study of two Commissions headed by Dr. William Ernest Hocking of Harvard University and Dr. Walter M. Horton of Oberlin Graduate School enabled the delegates to get down to business immediately after the opening plenary session, in which John Foster Dulles, chairman both of the conference and the Commission, urged support of Dumbarton Oaks as a beginning and called upon the United States to participate now in decisions being made in Europe which will determine whether there will be a third world war. To encourage participation by all delegates, the discussions were carried ·on in three group meetings of equal size. All groups discussed all phases of the agenda, each had its own findings committee and each was represented on the 15-member Conference Findings Committee headed by Bishop G. Bromley Oxnam, president of the Federal Council of Churches and Methodist Bishop of the New York Area. The Findings Committee, working far into the night, succeeded in reconciling the divergent views of the three groups so that the Conference, in closing Plenary sessions, reached agreement quickly in adopting the Message to the Churches. Throughout a spirit of fellowship and a desire to reach agreement on a course that would carry the churches along the path they have followed towards a post war world order based on spiritual principles, 28 '=> 7 WHICH WAY SHALL WE GO? ( Continued from Page 2) interests conflict, for the farmers desire high prices for their milk and the_ creame:y owners desire to pay a low pnc~ for it. Now the essence of freedom requires that • Gll=T S~OP I O dominated the conference. At the start wide differences of opinion were apparentespecially concerning Dumbarton . O~ks. Some favored accepting it as a begmnmg, others wanted conditional accepta~ce and others rejection, but at the dos~ virtually unanimous agreement was achieved. The Conference closed as it had opened -in the Old Stone Church across the square, with an address by Bishop Oxnam, and a service of prayer. . In his address Bishop Oxnam said : 'I am strongly in favor of the Dumbarton Oaks Proposals. In them the nations of the world agree to use peaceful means to ·settle disputes but th~y. go beyond that. They provide the r~qmsite force to restrain the gangster nat10n. Just as domestic law must be backed by the ~ecessary power to enforce it, so too the mternational agreement to use peaceful means to settle disputes must be backed by sufficient force to restrain those who wo~ld make war. Thus the F.B.I. ende~ k_idnapping and thus th~ world orgamzatl_on will end nation stealmg. • • · If the mfluences that flow from this conference prove to be decisive, it may well be t~at our sons' sons will not march a generation hence." The only bank in Hawaii with this protection is AMERICAN SECURITY BANK King and Nuuanu Sts. Honolulu, T. H. It's worth going back for a second helping! That's why Love's Crispy Crackers are a saving grace in every household. They are also ideal with cheese, or condiments, for unexpected guests. CRISPY CRACKERS • rO AT ST. The Friend April, 1945 ?9 To be Served by "WI LL IAMS" is a mark of distinction. Personal attention by an expert staff of assistants. Twenty-four Hour Service Williams Mortuary, Ltd. 1076 S. Beretania Phone 3524 45 years of Service to the people of H~waii with widely diversified lines of merchandise * The V ~n Hamm-Young Co., Ltd. King and Bishop Streets Honolulu, T. H. these two groups, clearly conscious of the dilemma which faces them, work out a means by which their conflicting interests may be resolved, say by a joint committee. It is further essential that the members of the committee meet and work with a spirit of tolerance toward each other. This is the only procedure which can implement freedom. If one of these groups because of a preferred position in the economic order imposes its desires upon the other group, then freedom has been denied. The sad state of our western world can be traced to our unwillingness to work out the means for implementing freedom and our failure to use those means when they have been created. But the answer is not to throw the whole thing over, for that is to lose freedom. The answer is to retain the whole organization of western life, both economic and political, and then make it work. Now look carefully at those two proposals. Mannheim never seems to realize what Hayek knows too well, that planning for freedom is an impossibility. The idea itself is a contradiction in terms. Freedom means that man must plan his own life. Society can plan the boundaries or limits within which man may freely plan his own career, But, beyond that, planning cannot go without denying freedom. Freedom is a spiritual reality within each individual. No planned society can give it, for every planned society must deny its existence. Mannheim writes on almost unaware of this crucial issue and never really faces it. Hayek, on the other, never fully realizes We Are All Working Men and Women Workers of every kind, bonkers, merchants, mechanics, lawyers clerks1 stenographers and those who do hard "unskilled" labor, ore valuable custo~ers of this Bonk and everyone finds the kind of banking service he requires for his own special need. We Will Welcome Your Account what Mannheim sees clearly. The breakdown of free-life has come because groups have been unwilling to work out the areas of conflict between. But their unwillingness is a mark and right of their freedom. No amount of rhetoric can persuade one group to give up some of its desires in the interests of another group unless it is sure that its own desires are at stake. Man's actions are always to a greater or lesser extent self-centered, so that inevitably the system of life's organization in which freedom has been encased will fail. Hayek never meets this issue but writes on oblivious to the fact that all he says turns on it. Mannheim is realistic about the kind of person man is, and thus proposes an external control designed to curb selfish action. But he loses freedom. Hayek is realistic about the need for retaining freedom and thus would have man work out of his present impasse by the known methods of free life. But those are the very methods that have produced the impasse, because they cannot curb man's selfishness. Niebuhr combines both these insights into our present condition; and in series of brilliant chapters dealing with social life, economic life and group conflict he shows how each develops and cancels the other out. Niebuhr uses Mannheim's insight to illumine the falsity in Hayek; and Hayek's insight, to illumine the falsity in Mannheim. And the reason Niebuhr is able to do this is because he starts with the Christian estimate of man. Our faith is fully aware both of the possibilities of man and * Territorial Distributor of Sheaffer Pens and Pencils HONOLULU PAPER CO., LTD. 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Heodquarten for Technical Boo/es 67 S. KING ST. PHONE 6067 To Win is to Serve! DO YOUR PARTBUY BONDS! CITY MILL CO., LTD. Honolulu l 32 of the evil that is in him. That is, our faith understands quite clearly why Mannheim would propose planning as the way out of the present crisis, for planning is an attempt to curb evil. Our faith also understands clearly why Hayek would retain free action everywhere, for only in that way can man's high possibilities be realized. Man lives ever between these two possibilities and his history will be marked by conflicts brought on by attempts to assert first one and then the other. Niebuhr's closing chapter on the world community treats of the future before us. Niebuhr shows a clear understanding of the forces which oppose themselves in the soul of man, and thus he sees that man, as long as he exists, will face the same dilemma he now faces. Niebuhr says "The Christian faith finds the final clue to the meaning of life and history in the Christ whose goodness is the virtue which man ought but does not achieve in history, and the revelation of a divine mercy which understands and resolves the perpetual contradictions in which history is involved . . . without it ( the Christian faith) we are driven to alternate moods of sentimentality and despair; trusting human powers too much in one moment and losing all faith in the meaning of life when we discover the limits of human possibilities." 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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|