SEEDTIME AND HARVEST: THE ESTABLISHMENT OF THE HAWAIIAN REFORMED CATHOLIC CHURCH, 1855-1870 A THESIS SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI‘I AT MĀNOA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN HISTORY MAY 2018 Sarah Mieko Tamashiro Thesis Committee: Noelani Arista, Chairperson Peter H. Hoffenberg John P. Rosa Acknowledgements The idea for this thesis was conceived in 2010 thanks to an unexpected archival internship in the Alumnae and Advancement Department of St. Andrew’s Priory School in Honolulu, Hawaiʻi. Learning about the histories of the Priory led me on a very long but rewarding journey over the past seven years to research and write this work. Thank you to Herb Mahelona and Nicole Gasmen for being my first supporters and sharing a passion for our school. I was fortunate to meet those that helped shape my idea into a thesis over the past three years at the University of Hawaiʻi at Mānoa. Mahalo nui loa to Dr. Noelani Arista, Dr. Peter H. Hoffenberg, and Dr. John P. Rosa for serving as my thesis committee members. Their guidance, criticism, and patience have been incredibly helpful and I am fortunate to them act as not only professors of mine, but also as key mentors. I am grateful that they were willing to offer me their time outside of their responsibilities. A thank you is also in order to Dr. Karen Jolly and Dr. David Hanlon for providing me with resources to build my understanding of British Christianity and the Pacific. I would like to thank my Hawaiian-language kumu Uʻilani Bobbit, Alicia Rozet, Kaliko Baker, and Kahikina de Silva for their guidance and lessons. My time in their classes are some of the fondest and enjoyable times I had during my time in graduate school. I owe a great deal to Iāsona Ellinwood, Jason Achiu, and Alicia Rozet for providing the Hawaiian translations for this thesis. This project would not have been possible without archivists and librarians, who are superheroes in civilian clothing. I am indebted to Stuart Ching for allowing me access to the Cathedral Church of St. Andrew Archives on numerous occasions and offering his pearls of wisdom about the history of the episcopate in Hawaiʻi. I feel the same level of thanks towards John Barker at the Hawaiʻi Mission Houses Archives who was always willing to assist me amidst all of the work he does. The archivists and staff at both the Hawaiʻi State Archives and the Bishop Museum Archives dedicated many hours of staff time to me without complaint and I truly appreciate their patience and willingness to help me. I had the great fortune to talk with 2 David Forbes during my visits to the above archives. His interest and support of my work is humbling. Librarian Anna James was kind enough to host and assist me at the Pusey House Library and Archive at the University of Oxford, the farthest I traveled to complete research for this thesis. My peers and hoa aloha, Noah “Nowah” Dolim, Ami Mulligan, and Robert Ingraham supported me in the final stages of writing and editing. Dr. Shelley Nishimura also provided me crucial support by copy editing my many drafts. I found so much strength from these four while in my lowest moments. Thank you to my family and loved ones for always prioritizing my education above all else and trusting me as I forged this path for myself. My grandparents always told me to “Study hard,” and that is what I intend to always do. The warmest of thanks and love to you all, ke aloha nui iā ʻoukou. Mahalo piha, Sarah Mieko Tamashiro 3 Abstract This thesis investigates the collaboration between Anglican missionaries and Hawaiians in establishing the Anglican Church in Hawaiʻi from 1855 and 1870. In 1862, Anglican missionaries arrived in Hawaiʻi by invitation from Kamehameha IV who wanted the missionaries to assist with supporting his public policy and educational initiatives. Kamehameha IV envisioned that Anglicanism would reinvigorate the religious morals of his people and assist in educating Hawaiians to take on roles in government that were increasingly being taken by white foreigners. The Anglican missionaries in turn saw the Hawaiian Mission as a laboratory for its Anglo-Catholic theology. However, early on in the Mission’s history, the missionaries lost the support of Kamehameha IV due to his unexpected death in 1863. The passing of their royal sponsor made the missionaries even more dependent on others to remain viable. The Mission downsized their operations and as a result were able to complete some of its intended goals on a small scale in Honolulu, Oʻahu and Lahaina, Maui. Focusing resources in smaller areas allowed the Mission to build a Hawaiian congregation a few hundred strong, many of whom had ties to the royal family or were loyalists of their King and Queen. Hawaiians from across the country sent their children to single-sex schools established and operated by Anglican missionaries in Honolulu and Lahaina. The Anglican schools built a reputation among Hawaiians as being reliable institutions that prepared young children for adulthood. To continue the work that she and her husband had started, Queen Emma Kaleleonālani, continued to support the Mission after the death of her husband. Emma traveled to England and completed a year and half long fundraising mission for funds to build the Anglican Mission’s cathedral in Honolulu, a church that is still used by the Church’s congregation over 150 years later. 4 Table of Contents Acknowledgments……………………………………………………..….………….………...2 Abstract…………………………………………………………………….………...................4 Introduction………….…………………………………………………………….....................6 Chapter 1 – Mōʻī and Missionaries…......……………..………...............................................27 Chapter 2 – Congregation…......…………………..…..………................................................42 Chapter 3 – Education…......…………………..…..……….....................................................57 Chapter 4 – Fundraising…......…………………..…...…….....................................................75 Conclusion…......…………………..…......................…….....................................................102 Glossary…......…………………..…......................…….........................................................106 Appendix A – Hawaiian-Language Newspaper Debates About Anglicanism………..…......107 Appendix B – Images of Baptism and Confirmation Records….………………….……......108 Appendix C – Images of Board of Education Reports….………………….……..……........110 Appendix D – Image of Cartes de Visite of Queen Emma, 1855-1856…...……..…….........115 Works Cited…......……………...…..…......................……....................................................116 5 Introduction While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. – Genesis 8:221 The first Anglican missionaries arrived in Honolulu on October 11, 1862, after almost two months in transit.2 From England, the missionaries sailed across the Atlantic to Panama, crossed the isthmus by land to Mexico, before finally sailing to San Francisco. On September 26, 1862, they left San Francisco and spent 13 days sailing across the Pacific to Hawaiʻi.3 The party included the head of the new ministry, Bishop Thomas Nettleship Staley, his two assistants, Reverend George Mason and Reverend Edmund Ibbotson, and their respective families, wives, and hired help. Altogether, the new Anglican Mission was comprised of 13 new people who would call Hawaiʻi their new home.4 This was the first time Anglican missionaries were sent to Hawaiʻi and the North Pacific, earning them the name “The Hawaiian Mission” within the Church of England and Britain. In the early nineteenth century laws of comity between Christian missionary groups established boundaries for different denominations to work in.5 The Pacific was divided between British and American Congregationalists from the London Missionary Society, British Anglicans from the Church Missionary Society (CMS), and Wesleyan Methodists.6 The Anglican Church was designated the South Pacific to Christianize. The first CMS mission was established in New Zealand in 1814 by Samuel Marsden, followed by the first Australian mission that started in Wellington in 1825. From these original 1 Robert Carroll and Stephen Prickett, The Bible: Authorized King James Version (OUP Oxford, 2008), 9. 2 Katharine Shirley Thompson, Queen Emma and the Bishop, Revised edition (Honolulu: Daughters of Hawaiʻi, 1987), 6–7. 3 Extracts from a Journal of the Bishop of Honolulu: September to November, 1862, Missions to the Heathen, No. 45 (London, 1863), 2. 4 Staley and his wife had 7 children. Reverend Mason brought his wife, daughter and their family governess, Miss Roche. Andrew Forest Muir, “George Mason, Priest and Schoolmaster,” The British Columbia Historical Quarterly XV, no. Nos. 1 and 2 (April 1951): 49; Thompson, Queen Emma and the Bishop, 1–2. 5 Brij V. Lal and Kate Fortune, The Pacific Islands: An Encyclopedia (University of Hawaiʻi Press, 2000), 178–79. 6 Steven S. Maughan, Mighty England Do Good: Culture, Faith, Empire, and World in the Foreign Missions of the Church of England, 1850-1915 (Grand Rapids, Michigan: Eerdmans, 2014), 119. 6 stations, Anglican missionaries were trained and sent to New Guinea and Melanesia to continue the spread of Anglicanism in the South Pacific. While Anglicanism was brought to the archipelagos in the south, Congregationalist missionaries from New England sent by the American Board of Commissioners for Foreign Missionaries (ABCFM)