Titus Coan: Apostle to the Sandwich Islands

By Phil Corr

In this book Phil Corr provides a tour de force by writing for both the biography reader and the scholar. In this hybrid work he vividly portrays the life of Titus Coan, "the pen painter," while also filling gaps in the scholarship. These gaps include: the volume itself (no full-length published book has previously been written on Titus Coan) and the following chapters--"Patagonia," "Peace," and "Other Religions." Using the unpublished thesis by Margaret Ehlke and many other primary and secondary sources, he significantly deepens the understanding of Coan in many areas. This book is presented to the future reader for the purposes of edification and increasing the scholarship of this man who lived an incredible life during incredible times.

• Language: English
• Publisher: Wipf and Stock
• Release date: Oct 21, 2021
• ISBN: 9781666713954

Phil Corr

Phil Corr is the senior pastor of the Church of the Living Savior in McFarland, California. He has a PhD in American church history from Fuller Theological Seminary and a Master of Divinity from Gordon-Conwell Theological Seminary. His published dissertation is “The Field is the World”: Proclaiming, Translating and Serving by the American Board of Commissioners for Foreign Missions,1810–40. He has also published a devotional commentary on Hebrews 11:1—12:3 entitled Hall of Faith.

Book preview

Titus Coan

Apostle to the Sandwich Islands

Phil CORR

Titus Coan

Apostle to the Sandwich Islands

Copyright ©

2021

Phil Corr. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers,

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An Imprint of Wipf and Stock Publishers

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paperback isbn: 978-1-6667-1393-0

hardcover isbn: 978-1-6667-1394-7

ebook isbn: 978-1-6667-1395-4

07/07/21

Table of Contents

Title Page

Acknowledgments

Abbreviations

Chronology of Titus Coan’s Life and Times

Preface

INTRODUCTION

Chapter 1: Early years

Chapter 2: Patagonia

Chapter 3: Call to and Arrival in the Sandwich Islands

REVIVALIST

Chapter 4: Prelude to Revival

Chapter 5: The Great Awakening

Chapter 6: The Great Awakening, Part 2

RENAISSANCE MAN

Chapter 7: Scientist

Chapter 8: Vulcanologist

Chapter 9: Vulcanologist, Part Two

Chapter 10: Missions, Part 1

Chapter 11: Missions, Part 2

Chapter 12: Expatriate Ministry

Chapter 13: Peace Man

Chapter 14: Other Religions

Chapter 15: The Coans Visit America, 1870–71

Chapter 16: Final Years, 1872–82

Chapter 17: Legacy

Bibliography

I dedicate this book to:

•My beloved family: Karin, Don, Sarah, Betsy and Don. They happily adopted Titus Coan as a member of the family from late 2009 onward. Their understanding, encouragement, and listening were priceless as I researched, wrote, edited, and finalized this book.

•The readers of this book: present and future; general and scholarly. This book is for you.

•Titus Coan: without his amazing life this book would not have been written!

•My Lord and Savior Jesus Christ, whose Holy Spirit I fervently pray will use this book, along with other resources, to bring revival in Hawai‘i and around the world and through time. Two people unknown to each other told me they believed God would use this book in such a way.

Acknowledgments

The acknowledgments section is the one place in a work where the author may use the word I and related pronouns. I first met Titus Coan when working on my dissertation, which examines the first thirty years of the American Board of Commissioners for Foreign Missions and its emphasis on preaching in policy and practice.

As the leader of the Hawaiian Great Awakening, Coan showed a robust leadership and passion in proclaiming the gospel of Jesus Christ. Over the years he continued to intrigue me. When in September of 2009 I began to research in depth the life of Titus Coan, I started making new friends and appreciating old friends even more.

Before thanking individuals and groups, however, I would like to acknowledge three technological developments that have greatly contributed to the quality of this book: the internet, the personal computer, and digitization. While individuals have been involved with the invention and development of each item, I do not know any of them! The internet has brought a revolution in technology that is as great in its own way as the invention of moveable type, as represented by the Gutenberg Bible.

The use of the internet by private citizens was in its infancy while I worked on my dissertation between 1989 and 1993. By the time I began researching Titus Coan, I could search for anything with lightning speed. What a time saving device it is. With Coan’s knowledge of the Bible,¹ I deemed it important to provide the Bible book, chapter, and verse(s) references in brackets whenever possible. The internet astronomically sped up that process. Below I list two of the major internet assists Ed Coan provided me. When it comes to small yet important aspects of the biography, Wikipedia² was invaluable. Launched by Jimmy Wales and Larry Sanger in January of 2001, Wikipedia has become a quick reference internet encyclopedia for scholar and general user alike.³

The personal computer is known to every reader of this page. The more observant know that personal computer is the name for one brand of what was initially a desktop. Then came the laptop and many other variations, including a computer on what came to be called a smartphone, which itself was a brand developed by a non-personal-computer company. With yellow words on a black screen and a dot matrix, I estimated that I saved forty hours per quarter while working on a chapter of my dissertation. The numbers of hours saved on the entire dissertation as well as this book are incalculable and I am very grateful for that.

I am grateful for so much research material being brought to the home by digitization. Made possible by the internet and the computer, all of the Coan correspondence at the Mission Houses has been digitized, based in turn on microfilmed material, which was in turn based on many typed letters from the original handwritten letters and documents, and the handwritten items themselves.

By early 2012 my autobiographical Coan chapter appeared in the two hundredth anniversary of The Role of the American Board. That chapter would not have seen the light of day were it not for the yeoman work of a then-Camp Pendleton Marine, Brandon Quarles, who, along with his wife Susan, joined my Escondido church in 2011. He was able to work with both co-editors and format the chapter to the publisher’s guidelines.

I turned that chapter into the anchor for a new title proposal with the publisher of the anniversary book—Wipf and Stock. Because you are reading this published book, obviously Wipf and Stock accepted the proposal and for that and all their assistance I am deeply grateful. I first worked with Christian Amondson. In recent years Matthew Wimer has provided invaluable assistance. And for those helping in the preparation of the book for publication and in getting the word out on the book, I express a heartfelt thank you to: Caleb, for formatting; Griffin, for copy-editing; Ian for typesetting, Shannon for designing the cover; and everyone else!

When researching Coan online I came across the digitized version of Coan’s autobiography. At that site I found a functioning e-mail for a descendant of Titus Coan by the name of Ed Coan. Ed has been unfailingly encouraging and helpful, as he provided images, links to online works (such as an interactive map of the Big Island, and a Coan Google search that led to even more leads!), and introductions to other people. Email friendship has been wonderful.

The other people include his two cousins Alison Dibble and Sarah Stephens. Alison has expressed interest in this project all along. She has enthusiastically requested copies, such as Margaret Ehlke’s thesis and many other items. At one point she indicated that I was becoming the world expert on Titus Coan.

Sarah Stephens shared that assessment. She sent me items that she found in her mother’s effects. She and Alison have provided insights into the life of various Coans, as well as input on the possible chain of possession of the Titus Coan papers. The latter led to her being named in 1969 as the holder of the literary rights of the unpublished writings of Titus Coan and other members of the Coan family in the custody of the Library of Congress.

Ed also introduced me to Paul Rapoza. Using the same email I had to first contact him, Ed said he thought the two of us would develop an interesting synergy. He started out with a website dedicated only to the Titus Coan autobiography. That soon expanded to Lydia Bingham’s Memorial Volume. Then he went beyond Coan and provided memoirs by other missionaries to Hawai‘i, including Hiram Bingham’s. I recommend Paul’s website to all.⁴ During my researching and writing of this book, Paul happily found and shared links that I requested and helped me with technical questions I had. He also posted online a comparison of two versions of Titus’s Patagonia journal: one side the journal from Coan’s Adventures in Patagonia, the other the digitized, typed, transcribed journal found at the Library of Congress.

At the Library of Congress, Lewis Wyman provided unstinting help from late 2009 up to the sending of the manuscript to the publisher. In the early weeks of my Coan research, he sent me a potpourri of selected material from the Titus Coan Papers. Among those items was a typed page copy listing Coan’s letter articles in The Advocate of Peace and related journals. This one page and the subsequent copies made of the letters off of a microfilm copy machine at the Vista, California, public library, became the heart of the Peace Man chapter—exploring a previously unexamined aspect of Titus Coan’s varied interests and passions. He was unfailingly prompt in responding to my various email queries.

Lewis was also unstinting in his assistance to my cousin William Philip Corr III during his three visits there. Bill enjoyed securing his own Library of Congress card. He provided perfect images of countless pages of letters and journals. In particular, he greatly strengthened with these primary sources the first Great Awakening chapter and the chapter on the Coans’ trip to America in 1870–71.

At the Mission Houses in Honolulu, I first worked with Carol White, then John Barker, and finally Kelsey Karsin. Somewhere along the line a correspondence developed with Tom Woods, who headed up the Mission Houses for some years. His insights have been invaluable with regard to individuals and organizations. Tom, along with two others, published in 2019 the priceless Partners in Change, with information both about Hawaiian Christian leaders and the American Board missionaries. Since his retirement he has continued to be unflagging in his support and encouragement.

Even though I was not able to go on a 2020 or 2021 Hawai‘i research trip due to the COVID-19 situation, I had begun an email friendship with Peter Young, the president of the Mission Houses and a descendant of Hiram Bingham.

Carol introduced me to Joan Hori at the University of Hawai‘i, Manoa, Voyagers library. She was unfailingly helpful, including processing the second copy of Ehlke’s thesis for my use through the Charles City, Iowa, public library.

Upon her retirement, Joan introduced me to Jodie Mattos, who provided me with a PDF of Nancy Morris’s dissertation on Hawaiian missionaries to other island nations. Nancy in turn has provided me with leads, tips, background information, and, at times, specific names—such as the brother and sister High Priest and Priestess of Pele who became Christians during the Hawaiian Great Awakening. In 2019, Nancy, along with Robert Benedetto, published Nā Kahu: Portraits of Native Hawaiian Pastors at Home and Abroad, 1820–1900.

In Hilo one finds the Lyman House. First Libby Burke was very helpful, including electronically transmitting material about the Wetmore family. Since Libby returned to the mainland, Miki Bukos and others have made themselves available to help.

Two Big Island pastors have shared friendship and information. Brian Welsh is the pastor of Coan’s church, Haili.

Brian introduced me to Alan Tamashiro, the pastor of Puna Baptist Church. Early on in my research, Alan sent me a copy of his English-Hawaiian dictionary, which has been a helpful reference work. Along with Brian, he provided most helpful input. Brian introduced me to Alan because Alan was at the time working on his Doctor of Ministry dissertation on revival. Alan’s reflections on Titus Coan fitting the categories of revivalist contributed greatly to the conclusion of the second chapter on the Hawaiian Great Awakening. Along with many others mentioned in this part of the book, Alan was a great encouragement as I slogged through the hours of research and preparation of the book.

Along with Paul, Alan and Patricia Bjorling were prayer warriors during difficult times in my life since 2010. I was glad to return the ministry when possible. Patsy has been a friend since the 1990s, when she served on the staff of the Hawaiian Conference of the United Church of Christ. At the time she was assisting Hawaiian Evangelical Churches write grant proposals for funds from the Coan Endowment.⁵ She has graciously provided insights and leads, as well as sent me some printed and published material. Further, she took time out of a very busy work schedule to research letters by Lydia Bingham Coan at the Yale Bingham Papers. Something she shared with me in 2010 led to the Coan chapter in The Role of the American Board.

Two more Hawaiian scholars are Regina Pfeiffer and Nancy Morris. Regina twice visited the Mission Houses on my behalf. She provided excellent and precise summaries of the not-yet-digitized correspondence. Nancy Morris graciously responded to my initial email. She occasionally commented on writings I sent her. Her specialty has to do with Hawaiian missionaries to Micronesia and Marquesas, as well as Hawaiian pastors of Hawaiian churches. My undergraduate friend, Craig Ing, also visited the Missison Houses for me.

Two other renowned scholars—one connected to Gordon-Conwell Theological Seminary and Fuller Seminary—Garth Rosell and James Bradley—have helped. Garth was a faculty member and administrator during my Master of Divinity days at GCTS and we have stayed in touch since then. Among many other specialties, Garth is the premiere expert on Charles Finney, whose life and labors intersect Coan’s, especially during the Upstate New York Great Awakening years of the late 1820s and early 1830s, as well as late 1870 at Oberlin College.

Jim Bradley served as my PhD mentor at Fuller when I examined the first thirty years⁶ of the American Board of Foreign Missions. His was the final paragraph in the dissertation's acknowledgments. His training and mentoring formed me into a scholar. The training and mentoring inform the scholarly part of this book. In 2016, he and Richard Muller published their revised and updated historical research and methods.⁷ For the Coan biography, Jim counseled me to choose which audience I was going to write for—general or scholarly—then write accordingly. In that matter I diverged from him, coming up with a synthesis of the two as explained in the hybrid introduction. Throughout both processes—the dissertation and the biography—he has remained a great friend.

For most of the research, writing, and pre-publishing of this book, there has been a small group averaging around 20 who actually enjoyed receiving emails from me about my latest work on the project. A few asked to be removed from the mailings. A few were added over the years. Many of the recipients have already been mentioned.

As of this writing, two have gone to be with the Lord: Lucy Lincoln⁸ and Paul Toms. On July 22, 2011, Dr. Toms sent me an email which read in part, Hi Phil: I am discouraged to read that your material on Titus Coan may not be published for some years. That means I will have to lean over the battlements of heaven⁹ to read it. I appreciate the short burst of material you sent on his life. His ties with Park Street¹⁰ are so interesting—and he really did have a flair for lovely words in writing.

Other Coan email recipients include Steve Carmany, Steven Gammon, and Kathy Bruns. Too the rest I apologize, as I do for anyone else whom I have not acknowledged by name.

In 2020, two documentaries were released independent of each other. Witness to Aloha tells the story of Hawaiian Christians, ABCFM missionaries, and the first church on Oahu.¹¹ Karin and I were scheduled to attend the two hundredth anniversary service at Kawaiahao Church. By viewing the video, we had a deeper understanding of and love for the current congregation without having yet met them.

The other documentary is about the Hawaiian who, more than anyone else, is viewed as the inspiration for the first American Board missionary company to depart the United States and arrive in the Hawaiian Islands in 1820: ‘Ōpūkaha‘ia¹² With his name providing the title, the documentary was produced by Michael Lineau and his Global Net Production company. I first learned of Michael when my friend Alan Tamashiro called to let me know he had told Michael (then living on the other side of the Big Island from Alan) that I was the Titus Coan expert. There followed some phone calls and texts. We have continued to stay in contact.

In the weeks prior to the manuscript submission, George Demetrion provided priceless counsel. In his 2014 book, he writes the following about me: It is not an exaggeration to say that, without the critical editing that Phil provided in 2013, this book would not have been published.¹³ In many ways, for different reasons, the same could be said about George for this book that you are now reading.

In the months leading up to submitting the manuscript to the publisher, Ed Coan again provided invaluable assistance. After I had worked through the manuscript in detail, he similarly worked his way through using the Review function. He has also been very helpful and encouraging in the details of final preparation.

In the year before the book was published, Christopher L. Cook became a friend who helped me as well. His email address actually includes obookiah! He sent me the two books he has published on related matters. He also helped with technical matters, including tracking down bibliographic references.

I thank the church where I have so far had the privilege of serving for more than six years: The Church of the Living Savior in McFarland, California. In addition to being wonderful people and eager to reach out to the community and the world with the gospel of Jesus Christ, they allowed continued education time between September of 2015 and April of 2016 for me to write the bulk of the manuscript. Then in early 2021, the church granted me a stay-at-home partial sabbatical/pastor’s sabbath enabling me to prepare the manuscript for submission to the publisher.

Next to last, I thank my family, as does Margaret Ehlke in her next to last paragraph in her acknowledgments. As the love of my life wife, Karin has encouraged me in researching the American Board all the way back to our honeymoon on Maui. It was on the last day that she encouraged me to check the small headstones near a church. It turned out to include six of the first Hawaiian Christians, including Blind Bartimeus¹⁴ She has encouraged my research and writing ever since.

All three of my children—Don, Sarah, and Betsy—helped me with technical issues leading up to the submission of the manuscript. Don while on a visit. Sarah and Betsy lived at home due to COVID-19 and helped in various ways. I have dubbed Betsy Auntie Em.

I join with Margaret Ehlke in her final thanks, with two additions. But most of all, I have to say thank you to Titus and Fidelia Coan for providing such fascinating material and to their descendants for preserving their letters for posterity.¹⁵ I am grateful for other intriguing primary materials that provide further information for posterity, as well as examinations by secondary sources. The other thanks goes to Lydia Bingham Coan,¹⁶ who lived quite a life and whom Titus thanked for helping her publish his autobiography near the end of his life, as well as put together and published the Titus Coan Memorial Volume.

1

. See Preface.

2

. Which has become increasingly accurate and reliable on the subjects I needed.

3

. Wikipedia, Wikipedia.

4

. Titus Coan Memorial library, www.tc-lib.org.

5

. See Legacy chapter.

6

.

1810

–

40

.

7

. Bradley, Church History.

8

. A Bible translator extraordinaire and Conservative Congregational Christian Conference missionary.

9

. Dr. Toms died in early

2015

.

10

. Dr. Toms had the unique distinction of being the only person to have ever lived who both served Titus Coan’s church in Hilo and the church—Park Street in Boston—where Titus Coan was ordained to be a missionary scout to Patagonia and two years later commissioned to serve the Sandwich Islands.

11

. It can be seen here: www.youtube.com/watch?v=nJOTS

81

wErQ. Produced by Kawaihao Church and Rev. Kenneth Makuakāne, senior pastor of the Kawaiaha‘o Church.

12

. Anglicized in the nineteenth-century as Obookiah.

13

. Demetrion, In Quest, xii.

14

. Bartimeus Lalana Pua‘aiki.

15

. Ehlke, Enthusiastic Religion, iii.

16

. I hope that someone will write a thesis, dissertation, or book on Lydia’s life and labors.

Abbreviations

ABCFM American Board of Commissioners for Foreign Missions

BFP Bingham Family Papers, at Yale University, New Haven, Connecticut.

HEA Hawaiian Evangelical Association

HMH Hawaiian Mission Houses. Formerly known as Hawaiian Mission Children’s Society Library, Honolulu, Hawai‘i. Multiple collections.

LOC Library of Congress, Washington, DC. Titus Coan Papers.

NYHS New York Historical Society, New York. Titus Munson Coan Papers

LH Lyman House Museum, Hilo, Hawai‘i.

USGS United States Geological Society, Big Island of Hawai‘i.

Chronology of Titus Coan’s Life and Times

Preface

The purpose of the Preface is to explain various matters—both great and small in importance—to assist in the reading and understanding of this book. It will move from the lesser to the greater in the order of subjects. Abbreviations are found in the originals of Coan’s and other’s writings. Examples of these abbreviations include: &c. for etc.; wh. for which, Bro. for Brother; ch. For church; and so on. Some scholars such as Ehlke and Putney usually keep the original abbreviations. When Chester S. Lyman published his journal in Around the Horn, he put brackets with the letters to complete the words he had abbreviated. That is the pattern I follow—putting the rest of the word in brackets.

In handwritten documents, such as letters and journals, it was not possible to use italics, so they underlined words. Similarly, Ehlke did not have italic capability for her typewriter in the 1980s. So, she underlines the words as well. In this volume, I italicize underlined items. Occasionally I add italics for emphasis, at which point I indicate such.

When it comes to the Hawaiian language, there are three things to remember: early fluidity, liquidity, and updated spelling, etc. In the early years of the Board missionaries, there was fluidity in spelling the language. They provided an alphabet with Roman letters. An example of this fluidity was Owyhee for Hawai‘i.

When it comes to liquidity, Polynesian languages and Japanese mix interchangeably l’s and r’s. In the case of Hawaiian there could be Honoruru for Honolulu and Mona Roa for Mona Loa. When a Westerner writes such words, I do not correct it. During the early part of the twenty-first century, diacritical marks were added to correct spelling of Hawaiian words, including names.

However, I do not correct writers of any age who characterized the word as Hawaii without a diacritical mark. Or, take a name such as Henry Obookiah. I keep the writing of that name by nineteenth-century and early twentieth-century writers. But in the text when there is no quotation, I use Ōpūkaha‘ia. The diacritical spelling of the place Kilauea is Kīlauea. In this volume every effort has been made to spell Hawaiian words correctly with diacritical marks when warranted.¹⁷ I take full responsibility for any mistakes of omission or commission in this area.

Titus Coan learned his letters during the first twenty years of the nineteenth century. As such, he occasionally used English spelling as opposed to what has developed in American English. The most often used is spelling words ending in the English our instead of the American English or, such as labour and Saviour. When Coan or others use such spellings or archaic versions of words no sic is put in brackets.

Bible quotations and, when identifiable, near quotations, allusions, and paraphrases are put in brackets after the verse or passage. The Bible book abbreviations used follow the publisher’s guidelines. Even though the early generations of Puritans in New England used the Geneva Bible,¹⁸ by the time of Titus Coan the King James Version was universally used.¹⁹ First printed in 1611, the Authorized Version came to be called that because the king authorized its use in the Church of England over which he was the temporal head.²⁰

By the mid-eighteenth century the wide variation in the various modernized printed texts of the Authorized Version, combined with the notorious accumulation of misprints, had reached the proportion of a scandal, and the Universities of Oxford and Cambridge both sought to produce an updated standard text. The first of the two was the Cambridge edition of 1760, the culmination of twenty-year work by Francis Sawyer Parris, who died in May of that year. This 1760 edition was reprinted without change in 1762 and in John Baskerville’s fine folio edition of 1763. This was effectively superseded by the 1769 Oxford edition, edited by Benjamin Blayney, though with comparatively few changes from the 1760 edition, which became the Oxford standard text, and is almost unchanged in most current printings.²¹ Coan used the 1769 Oxford edition, which came to be called the standard text of 1769. As far as an American printing of the KJV, he might have used the Noah Webster edition.²²

Titus Coan immersed himself in the Bible. He saturated himself in it. He drew from the entire Bible, including what many today might view as obscure Minor Prophet references. His knowledge of the Bible was similar to that of John Bunyan, the author of Pilgrim’s Progress. What Charles Spurgeon wrote about Bunyan can be said of Titus Coan: "I would quote John Bunyan as an instance of what I mean. Read anything of his, and you will see that it is almost like the reading the Bible itself. He had read it till his very soul was saturated with Scripture; and, though his writings are charmingly full of poetry, yet he cannot give us his Pilgrim’s Progress—that sweetest of all prose poems—without continually making us feel and say, ‘Why, this man is a living Bible!’ Prick him anywhere—his blood is Bibline,²³ the very essence of the Bible flows from him. He cannot speak without quoting a text, for his very soul is full of the Word of God. I commend his example to you, beloved."²⁴

To twenty-first-century ears and eyes, some of the words and perceived attitudes of Titus Coan and others can sound harsh, even condescending. Even granting his and other missionaries’ views on Christianity as being the one true faith, such words as savage and heathen come across as demeaning and inappropriate. Before descending on nineteenth-century individuals with indignation, it is well to remember that they were immersed in their culture and not aware of what we see from the rearview mirror of history.

Another example might be to understand the views of African Americans following the Civil War. In the 2012 movie Lincoln, actors speak many words and phrases used in the House of Representatives while debating the Fourteenth Amendment. Words that grate on the contemporary ear were progressive in their day. The noble goal of that amendment was reached with what now appear as convoluted logic and painful arguments.

It is the same with Western views of peoples around the world during the nineteenth century. At times, Christianity and civilization could get intertwined. But, unlike many vested Western interests, missionaries put their charges first. No one less than Titus Coan dearly loved the Hawaiians that he went to as a missionary, but became their beloved Papa, pastor, and mentor.

The word savage has to do with uneducated²⁵ members of primary cultures. The word gentile is drawn from the Old Testament and it means any nation other than Israel. In the New Testament it has to do with groups of people—nations— who have not heard the gospel.

When it comes to the copious use of quotations by Titus Coan and his contemporaries, the author has two reasons. The first has to do with the revising of history by some, all of whom were not present. While broader and deeper understandings are often welcome and needed, sometimes they twist the truth of history. The second reason ties in with the first one and that is to allow Titus Coan and others to speak for themselves and to listen to them—their goals, their struggles, their loves.

As readers peruse this missionary biography, they are encouraged to remember Corr’s Golden Rule of History: Judge those in the past with the same understanding by which you would like people in the future to judge you!

17

. Including the ‘oikana, as in Hawai‘i.

18

. The first full edition was printed in

1560

.

19

. Later in life he would comment on the E. R. V., the English Revised Version. It was published the year of Coan’s death.

20

. See the page near the beginning of the original KJV and the Standard text (below) that Coan had.

21

. Wikipedia, King James Version.

22

. First published in

1833

, the Webster Bible was characterized as containing a more familiar language than the original King James Version, without tampering with the meaning of the original Hebrew and Greek (http://www.amazon.com/The-Webster-Bible-Noah/dp/

0801096847)

. Perhaps it foreshadowed the New King James Version, the first complete Bible of which was published in

1982

.

23

. In the Bible, wine and blood are closely related. Here is one definition of Bibline: Bibline is believed to have been made in a style similar to the Phoenician wine from Byblos, highly regarded for its perfumed fragrance by Greek writers. Wikipedia, Ancient Greece and Wine.

24

. Uncited Spurgeon, tidesandturning.wordpress.com/tag/charles-spurgeon/. Another way it has been put it is that wherever you pricked Bunyan, he bled Bible.

25

. From the perspective of the West.

INTRODUCTION

Why I Wrote this Book

I wrote my dissertation—examining the first thirty years of the American Board of Commissioners and how it emphasized preaching in policy and practice—to combine my two passions of congregational renewal and world missions. In the course of the research and writing of the dissertation, a dynamic missionary caught my attention: Titus Coan. In 2009, sixteen years after the completion of the dissertation and the same year it was published as is (with a new cover) online,¹ I began looking into this man’s life. As chronicled elsewhere,² I began to make many fascinating connections and to dig, dig, dig in research.

This led to a Coan biographical chapter in the two hundredth anniversary volume on the Board entitled The Role of the American Board.³ From 2012 through 2015, I placed my research in a catena⁴ entitled The Coan Chronicles. The Chronicles are more than a catena, however, because I do add commentary and follow-up research notes.

During those years, between fifteen and twenty-two friends and family received Coan Chronicle updates via email.⁵ Every year or so, I would send the full updated Chronicles. For the years I have worked on this biography, I have had two audiences in mind: general readers and scholars. At times I struggled over how I could write a biography that would meet the needs and interests of those occasionally disparate readers. Occasionally I was encouraged to pick one and focus on it, but I did not give up on somehow producing a hybrid biography.

Then one evening in late 2014, an idea came to me on how to combine the two, or at least juxtapose the two audiences with some connecting interests. When it came to choosing between the general reader and scholars, I decided that the answer is yes! Hence this chapter.

For the Edification of the General Reader

General readers themselves come with two potentially overlapping interests: biography and Christian inspiration. For them, this book is mostly in chronological order, with some themes (such as peace) warranting a separate chapter.

For the general reader, I now provide paragraph chapter summaries. Chapter 1 (of seventeen) begins with Coan’s birth and continues through his attending Auburn Seminary. Born in Killingworth, Connecticut, he grew up with a military bent. Later in life, with his peace emphasis, he regretted organizing fellow eleven-year-old boys into a troop after watching War of 1812 soldiers parade through town. He also regretted his involvement in a militia as a young adult. He moved to Upstate New York and became a teacher. One day while riding his horse past another schoolhouse, he looked through a window and saw a young woman teacher with the face of an angel. He beheld Fidelia Church, who would later become his wife. Under the leadership of Asahel Nettleton (a relative of Titus Coan) and (more significantly) the attorney-turned-evangelist Charles Finney, Fidelia and Titus Coan participated in the Second Great Awakening in that part of the country. They both joined Auburn Presbyterian Church and Titus began attending Auburn Seminary (Presbyterian). He believed that God was calling him to be a missionary.

That sense of call took an unexpected turn when the American Board of Commissioners asked Titus together with William Arms to travel to the southernmost part of South America, known as Patagonia. Chapter 2 examines the agonized parting of the close but not yet betrothed Fidelia and Titus, who secures a passport, is ordained as a missionary at Park Street Church (Congregational) in Boston, and takes ship for Patagonia. This sojourn is significant for several reasons: the visit overlaps with the travels of Charles Darwin on the Beagle; the what-if scenario: Had the two missionary scouts recommended a mission company go to Patagonia and asked Coan to head that company, would he have never gone to Hawai‘i?; the silence of the months between Patagonia and the United States; and, upon his return, Fidelia’s strong influence upon Titus for them to go to Hawai‘i rather than Patagonia.⁶

After their return, the American Board agreed with Coan and Arms, who recommended that a mission not be sent to Patagonia. Chapter 3 looks at Coan and Fidelia from their marriage to their journey to the Sandwich Islands (as Hawai‘i was then called) to their arrival at Honolulu on June 6, 1835, to their arrival in Hilo to their language learning to his first sermons in Hawaiian. Not long after getting married, they embarked on the merchant ship Hellespont, which took them around the horn of South America. Titus drew a sketch of the ship. At a stop in Lima, the Catholic bishop gave them a tour of the cathedral. This was the first of several times (others being the Marquesas and Salt Lake City) when Coan would show courtesy on the turf of representatives of other religions, as Catholicism was viewed in those days. Upon arrival at Honolulu, he learned that the annual general meeting of the ABCFM missionaries along with their families was underway. Among the many to greet the Coans would be the Binghams, including Lydia, who was less than six months old at the time. The Coans stayed with the Binghams for a week. The missionaries decided that Sarah and David Lyman would return to Hilo on the Big Island of Hawai‘i. They assigned the Coans to that village and island as well. The Lymans shared their small home with the Coans (with a blanket being put up in the middle for privacy) for a time. The Coans would eventually move into the home of the recently departed (leaving Hilo in November 1835) Goodrich family. With modifications and improvements to the house over the years, the Coans would refer to the home and surrounding property as their Emerald Bower. Titus took the baby steps of learning the Hawaiian language and after a few months gave his first sermon—at the First Church of Hawai‘i, Hilo.

Not long after that, he began his tours of the Kau, Puna, and Hilo districts. Before examining Coan’s role in what came to be called the Great Awakening or Great Revival, developments that set the stage for the revival will be considered. Chapters 5 and 6 come under the heading of Coan the Revivalist. The preceding period (chapter 4) goes back to the mists of time well before any Europeans passed through or discovered the islands, going all the way back to the treks of the Voyagers who traveled from elsewhere in Polynesia to the islands over the course of some years. Tamashiro presents the theory that the Voyagers were monotheistic in belief. However, eventually polytheism developed, which included human sacrifice. The Hawaiian word for temple is heiau. Different heiaus had different purposes, including many other than human sacrifice. Heiaus (including at least one where human sacrifice was practiced) are found on the Big Island and other islands. Pele worship and attempts to placate the volcano goddess developed over the years. Captain Cook arrived in the late 1700s and left a representative to advise the royalty. King Kamehameha further prepared the ground for the arrival of missionaries in two ways: through the abolishing of the kapu system and the unification of the islands into one kingdom under one ruler. The first company of ABCFM missionaries arrived in 1820, under the leadership of Hiram Bingham. They and subsequent companies were the morning stars of the Great Awakening (through conversions of royalty, education of Hawaiians by giving them their language in writing and having schools, printing, translating of the Bible, and preaching the gospel), as were the Hawaiian evangelists who worked with the missionaries and served their people by living and preaching the gospel.

Pua‘aiki—otherwise known as Blind Bartimaeus—spent a few years in Hilo prior to Titus Coan’s arrival and prior to Pua‘aiki’s settling in Maui until his death. Missionaries in Hilo and other islands write of harbingers of revival in the fifteen-plus years leading up to the Great Awakening and set the Great Awakening in context. Chapter 5 focuses on Coan and his leadership of the Great Awakening. It appears to have started during a preaching tour in Puna in 1836. Lorenzo Lyons—an ABCFM missionary in Waimea and responsible for points north (Kohala) on the Big Island—became close friends and a harvest laborer with Titus Coan, as revealed in correspondence. The Great Awakening spread throughout the islands, with various missionaries reporting on it through station reports and other means. Much of it was written about publicly in the American Board’s official journal, The Missionary Herald. Coan’s letters were published in the Herald, and he wrote about it extensively in his private correspondence, including the Hawaiians’ responses to his sermons. A brother and sister, priest and priestess of Pele, became followers of the living and true God, as did thousands of other people. On one Sunday in 1838, Titus Coan used a bucket and paint brush to baptize 1,705 adults that he had examined and considered for up to a year. Two days later he baptized several hundred children. Criticisms of the great work developed. Coan needed to admonish the head of the ABCFM—Rufus Anderson—in a private letter. Coan and some others were criticized for using Finney’s New Measures and for hasty membership (which was anything but). The Great Awakening came to a crushing and crashing end (in the area of Coan’s influence, at least) after the US Exploratory Expedition (known as the Ex Ex) arrived in Hilo harbor. This scientific expedition, while noble in purpose, led to some disheartening developments among the Hawaiians. Coan points to it as the end of the time of revival.

Coan continued to preach the rest of his life—at the church(es) and on tours. He was always a revivalist. He was also a Renaissance man, as chapters 7 through 9 reveal. Chapter 7 looks at every scientific aspect of Coan’s work except for that of volcanoes, which are discussed in chapters 8 and 9. For thirteen years, Titus provided the only western-style medical care for the Hilo and Puna districts. Once Dr. Charles Wetmore arrived in 1849, Coan happily turned the medical responsibilities over to him. Coan kept weather records, including temperature and rainfall. He reported on tidal waves (tsunamis) and earthquakes. Through the use of the internet, I have linked up at least two of the tidal waves during Coan’s residence with major earthquakes that occurred a day or so before: one off the western coast of South America and another off the southern coast of Alaska.

Coan put together an earthquake and a tidal wave with an eruption in 1868. A 6.8 earthquake on the Big Island led to a tsunami and occurred just before a major eruption. This was the thirty-second year of Coan’s visits to, observations about, and writings of volcanoes and related matters. Though a handful Westerners, such as Ellis, made a few observations, Coan provided observations and measurements—sometimes at risk to his life—over a forty-five-year period. Such material found its way into The Missionary Herald, The American Journal of Science,⁷ his autobiography, and (posthumously) in the Lydia Coan Memorial Volume (letters and journal entries). nineteenth-century authors looked to Coan when it came to the volcanism of Hawai‘i. Twentieth- and twenty-first-century specialists as well draw on the volcano labors of Titus Coan.

While Coan was very much a Renaissance man, his focus was always on bringing the gospel to Hawaiians and people on other Pacific islands. Missions could be Coan’s middle name. That is the focus of chapters 10 and 11. They examine his relationship with the American Board of Commissioners for Foreign Missions and the transition to the Hawaiian Evangelical Association, of which he was the first president and president for at least twenty years. He played a role in all three of the Morning Star ships that took people and provisions to and from Micronesia. As a representative of the Hawaiian Missionary Society he took two trips to the Marquesas Islands.

As much as he was devoted to Hawaiians and missions, Titus Coan did not forget others in his midst in the Hilo area. Chapter 12 examines his outreach to the sailors, captains, and officers who came into Hilo harbor. Coan had his own ocean travels, be they long-distance, to the Marquesas, or between the Hawaiian Islands. He wrote letters to and wrote an article entitled The Sailor’s Sabbath in a sailor’s magazine. He supported the full-time ministry of Samuel Chenery Damon to sailors at and through the Sailor’s Bethel Chapel in Honolulu. Coan had conversations with sailors and preached to sailors and other foreigners on Sunday afternoons (after multiple services to the Hawaiian congregation in the morning). He distributed written material to the sailors from such organizations as the American Tract Society, the American Bible Society, and the Missionary and Tract Societies.

Coan also provided material from the American Peace Society, including The Peace Book. He became a prolific writer of letters over several decades that were published in The Advocate of Peace journal. These letters become the spine or foundation of chapter 13, which shows Coan’s emphasis on the pursuit of peace. He once wrote, "If I ever became a disciple of Christ, I then became a peace man." He addressed boys, saying that he was not pround of his activities as an eleven-year-old who imitated soldiers or of his service in the militia in his twenties. After he became a full disciple of Jesus, he became a peace man. Around 1850 his letters began to appear in the journal The Advocate of Peace. The same journal held up Coan’s congregation as an example of giving. Coan continued to write letters to the journal during the Civil War and after. He wrote his Quaker friends—Mr. and Mrs. Bean—explaining the nuances of being a peace man while supporting the Union effort. His view was that the War of Rebellion (as he called it) would not have needed to occur if pastors (especially those in the South) had done their jobs. Coan was deeply moved by the death of Abraham Lincoln.

Coan had strong views about other religions, as chapter 14 is entitled. In an era long before Vatican II and the Mormon-Evangelical Dialogue, he had very definite positions concerning the views and messengers of those two religions. Priests arrived and eventually established a parish. Mormon missionaries arrived on the Big Island in 1850. I seek to understand the situations from the other faiths’ viewpoints. I have a particularly large amount of material on that subject from the Latter-day-Saint perspective. Coan would again show his ability to be gracious while on the other person’s turf when he and Fidelia visited Salt Lake City early in their 1870–71 trip to and through the United States.

That trip is the subject of chapter 15. Charles Finney had turned down an invitation to visit the Hawaiian Islands. Titus had been writing for two or three years that he could not possibly get away from his manifold responsibilities. Then Fidelia’s health took a turn for the worse and they decided to seek medical help on the continent. After corresponding with their son, Samuel Latimer Coan, who was in San Francisco, they arrived by ship in May of 1870. After visiting with him for a couple of weeks, they began a cross-country train journey, with the Transcontinental Railway having been recently completed (except for the Missouri River, which still required a boat crossing). After a weekend in Salt Lake City, they continued eastward. They would stay more than once with Fidelia’s relatives in Niles, Michigan. Coan spoke in many locations. The chapter focuses (in addition to Salt Lake City) on Oberlin, Brooklyn, and Washington City. In Oberlin, Ohio, he attended the Ohio Congregational annual meeting, hosted by the transitioning-to-retirement Charles Finney. In addition to speaking to and conversing with many people, Coan came full circle by officiating at communion with Finney and a pastor from Texas. The annual meeting of the ABCFM took place in Brooklyn, New York. Both the Brooklyn Beagle and the New York Times newspapers reported on events attended by thousands of people. Coan spoke and led during these meetings. In what is now called Washington, DC, the Coans were busy—visiting government and colleges (Howard), as well as seeing the sites, such as Mount Vernon. While in the United States, Coan visited several seminaries—receiving an honorary Doctor of Divinity degree from one. The winter cold proved to be too much for Fidelia, so the Coans worked their way back west and ultimately to Hilo.

Fidelia died (of cancer, I believe) in Hilo within the year. Titus grieved the death of his angel to such an extent that he poured himself into a multi-page Ode. Fidelia’s death ushers in chapter 16, which looks at the last ten years of Titus’s life. In another year he would marry Lydia Bingham, a union that Titus’s daughter Henrietta Hattie opposes. Hattie is only four years younger than Lydia. Nevertheless, Titus shows himself capable of deep love for a second time. They have a happy ten years together. In the 1870s, Titus Coan develops into a senior mission statesman and even more beloved pastor. Lydia encourages and helps him in the writing of two books—Adventures in Patagonia, followed by his autobiographical Life and Adventures in Patagonia. She struggles in the last months of Titus’s life, after his stroke.

After the death of Titus Coan, Lydia pulls together a memorial service which becomes part of the Titus Coan legacy. That is focus of chapter 17. Coan’s legacy immediately following his death down to the present day will be traced, with the understanding that he was and is the Apostle to the Sandwich Islands.

To Assist the Scholar

General readers can also be scholars. There are lay historians and professional historians. Sometimes lay historians achieve scholarly levels in their work, or their interest in the subject carries over to wanting as much information on sources and leads as possible. Additionally, see the final section of this introduction: What the Two Audiences Have in Common.

When it comes to the subject of historical research—and church history in particular—James Bradley and Richard Mueller provide an invaluable resource in Church History: An Introduction to Research, Reference Works, and Methods. Bradley and Mueller describe the need for an existential interest in the subject that carries the researcher through many hours of what would otherwise be viewed as drudgery. Digging into the texts, asking questions, and following leads to other material all provide the scholar with an ever deeper understanding of the subject.

The historian needs to interact with the scholarship on the subject up to the time of publication. As he or she does so, the gap in the scholarship, the need for the work, and the thesis of the book must be presented.

In the case of Titus Coan, there is a large gap with minimal scholarly work on the subject. To date, Margaret Ehlke’s thesis is the only full-length work on Titus Coan. While also looking at Fidelia Church Coan and providing priceless primary material and analysis, there are many gaps in her work, as no doubt gaps will be found in this work. The gaps in Ehlke’s work include: limiting herself almost exclusively to correspondence; and limited interaction with scholarship, except for the background of the Coan’s life, times, and beliefs. Ehlke provides little or no original research in such areas as: Coan’s Patagonia sojourn; his peace emphasis; his interaction with Catholic and Mormon leaders; his and Fidelia’s trip to the United States; and his relationship with his second wife, Lydia Bingham.⁸

In turn, the current work does not spend as much time as Ehlke on: Coan’s early years, Fidelia, the Coan family, and other details of life. With so much primary and secondary material, one must prioritize. Ehlke did so, and so do I.

Two other Coan scholarly works include Gavin Daws’s early 1960s paper on the Great Revival⁹ and Nancy Morris’s 1990s PhD look at the Hawaiian pastors and missionaries, including those whom Titus Coan mentors.¹⁰ Daws’s paper is not digitized while Morris’s is.

Online and Digitized Material

Bradley and Mueller’s 2016 revised edition on church history research examines the explosion of available online and digitized material. Between the late 1990s online digitized and searchable versions of Coan’s autobiography¹¹ and the publication of this biography, Coan online and digitized material has burgeoned. Boston University has links to both primary and secondary sources.¹² Paul Rapoza developed a Coan web site that became far-reaching in its scope.¹³ The Titus Coan Family Papers have only a PDF online finders’ guide.¹⁴ The only known online digitized Coan material from the Library of Congress is his Patagonia journal.¹⁵ The Mission Houses of Honolulu has digitized all of its Coan correspondence.¹⁶

A search of Google Books provided many sources which in turn provided other leads. A digitized map of Hawai‘i enabled the author to identify almost every location listed by Coan and C. S. Lyman regarding his tours of the Puna district.¹⁷

With regard to the broader missionary and Hawaiian contexts that tie in with Coan, Paul Rapoza has provided an invaluable service by pulling together¹⁸ missionary autobiographies¹⁹ and biographies,²⁰ material on Hawaiians,²¹ Hawaiian history,²² and missionary appeals.²³ Using the internet, digitization, and other technological tools, Rapoza makes available both ebooks²⁴ and print-on-demand books.

In virtually every chapter, one or more links to sources are given. Additionally, the increasingly accurate and reliable Wikipedia is cited for basic facts and background material on numerous subjects.

Discussion of Select Bibliography

Through a discussion of a select bibliography, the interaction with the scholarship and gaps in the Coan scholarship continue. As with the chapter-specific online and digitized material, an examination of bibliographic material specific to chapters is left to those chapters.

Taking a wide-lens view of the Hawaiian Islands, formerly known as the Sandwich Islands, two scholarly twentieth-century general histories are of particular assistance to this Coan biography.²⁵ The first and longest is the three-volume work by Kuykendall. The first volume includes the fifty-seven years Titus Coan lived and labored in the Hilo region.²⁶ The second work is by Gavan Daws.²⁷

When it comes to the ABCFM missionaries to Hawai‘i, there is one reference work with short summaries of each one and his spouse, as well as children and service information. The Missionary Album²⁸ also provides portraits, daguerreotypes,²⁹ photographs, and even a watercolor³⁰ of the missionaries, their wives, and single female teacher/missionaries. The summaries, though short, provide a wealth of information, as do other facets of the book.

In 2018, the magisterial Partners in Change transcended the Missionary Album in many ways, but most importantly by examining the Hawaiian and Tahitian colleagues of the American Protestant Missionaries.³¹

That a few scholarly biographies of ABCFM missionaries to Hawai‘i have seen the light of day points all the more to the gap in the scholarship with regard to Titus Coan. The only leader ahead of Coan in prominence is Hiram Bingham.³² Char Miller published his dissertation on the three Hirams,³³ as well as the letters and other writings of Hiram Bingham I.³⁴ At various points in this work I will interact with Miller’s very fine scholarship.

A similarly excellent work is Clifford Putney’s biography of a husband-and-wife team, the Gulicks.³⁵ This work will be referenced as well.

Both Miller and Gulick provide insight and leads to this author. Ehlke has already been mentioned as the only twentieth-century scholarly work on Coan, along with Daws’s and Morris’s works that look—either directly or tangentially—at one aspect of Coan’s career. Also mentioned has been the author’s own chapter on Coan. In the twenty-first century, Alan Tamashiro wrote a Doctor of Ministry dissertation that includes a look at Coan’s life, especially his role as a revival leader.³⁶

Titus Coan Primary Source Material

A prolific pen painter, Titus Coan wrote over his lifetime thousands of pages of material that was either unpublished, printed, or published. His unpublished material is found primarily in two locations: the Library of Congress and the Mission Houses Library. Except for some printed and published material, most of the Library of Congress Titus Coan material is handwritten and either loose³⁷ or bound with a string.³⁸ In addition to many letters to and from Titus and Fidelia and family members and friends, Coan’s journals are preserved from his Patagonia exploration, the period of the Great Awakening, and his two missionary trips to the Marquesas. All items are in containers, called boxes.

Scholarship has lost most of Coan’s handwritten sermon material and all of his lectures. The lectures covered decades, going through every book of the Bible,³⁹ as well as Roman Catholicism and other subjects.

A Bible verse and a short quotation from the verse are found in Coan’s journal covering his early years in Hawai‘i. When he first preached in Hawaiian he noted such verses. He preached the first Hawaiian sermon several times, probably due to his not having a full facility and fluency in the language. Not long after that, Coan stopped recording the verses and references.

At the Mission House library, the correspondence has gone through various forms of preservation. Some of the letters were first typed.⁴⁰ In the 1930s, the entire collection—over twenty file folders—was microfilmed. By 2015 all of the microfilmed Coan correspondence was digitized and available for searching online. A few of Lydia’s letters reside at the Mission House Library as well.⁴¹

One important handwritten document found neither at the Library of Congress nor the Mission Houses is Titus Coan’s Last Will and Testament. After some sleuthing, the author learned it resides on microfilm at the state archives in Honolulu. See the legacy chapter for the format description, paragraphs, and paragraph analysis.

The Mission House Library also has Coan’s two printed items: A Sailor’s Sabbath: or, a word from a friend to seamen and The Appropriate Duties of Christian Females, in Public and Social Worship.

An annual printed document prepared by Titus Coan most years from the late 1830s through the 1860s was the Hilo station report. Most of these are available online and digitized at the Mission Houses’ web site.⁴² The Mission House Library Digital Collection also includes a newspaper and a journal. The Friend⁴³ was begun by Samuel Damon who was in Honolulu as the American Seamen’s Friend Society chaplain. He was The Friend’s editor from 1842 through 1884, as well as the pastor of Bethel Union Church, the Seamen’s Chapel.⁴⁴ Coan published reports and letters and was reported about in The Friend.

Similarly, letters and reports by Coan are published in the American Board’s journal, The Missionary Herald.⁴⁵ The Library of Congress has articles by and about Coan from The Missionary Herald and other publications.⁴⁶

In the Peace Man chapter, it is noted that over twenty letters by Coan appeared in The Advocate of Peace and related journals. As a scientific Renaissance man, articles by Coan appeared in The Journal of American Science.

In the last years of his life, Titus Coan published two books. Within two years of his death, Lydia published a book with more primary material, mostly by Titus. He first published Adventures in Patagonia: A Missionary’s Exploring Trip.⁴⁷ In the Patagonia chapter the transcribed original journal from the Library of Congress is compared with the published version of the journal found in the first thirteen chapters of the book. The remaining four chapters pass along the writings by other people on Patagonia, as well as an update on missions to Patagonia almost fifty years later.

Coan was so encouraged by the response to Patagonia that at the age of eighty he wrote his autobiography. Life travelled a long history: from jotting down reminders in the string-bound Waymarks;⁴⁸ to handwriting the draft;⁴⁹ to Munson proofing the work;⁵⁰ to the first edition; to Ed Coan and Mark Levin of the USGS making it available and searchable online during the second half of the 1990s; to Beryl K. B. Walter’s paperback reprint in approximately 2000; to being available as print-on-demand; to Paul Rapoza’s online version.

Lydia compiled and did some writing for the vital complementary work to the autobiography: what is called The Memorial Volume as shorthand.⁵¹ She writes very important bridge passages that provide further invaluable information. It consists primarily of a representation of Titus’s correspondence and journals.⁵² There is much retrospective and laudatory material by others from the March 1883 memorial service at the Hilo church.

Sarah Lyman was still living in Hilo at the time. Her journal and letters provide another primary source.⁵³ Her writings are representative of many missionaries and others. A distant relative of David Lyman—C. S. Lyman—wrote a book that qualifies as both a primary and secondary source. Within years of the conclusion of