Jack Voelkel
Puaaiki
Guest article by Phil Corr, PhD, edited by Jack Voelkel
Puaaiki had a unique occupation, being the court jester for the Hawaiian chiefs in the 19th Century. Though almost completely blind, he became skilled at performing a licentious dance, much to the amusement of the court. But though he made the chiefs and nobles laugh, all was not right in his own heart.
One day, both depressed and suffering a debilitating illness, he was prepared to listen to the comforting words of one of the first Christian missionaries who came to the islands, who visited him and spoke about "the great and good Physician who alone could heal his maladies, and restore his sight." Puaaiki crawled out of his house, accompanied by the missionary, John Honoore, “to the place of worship, and for the first time he listened to the glad tidings of great joy which, the heavenly messenger declared, should be 'to all people.'”
Soon after Puaaiki became a Christian, he faced his first trial when he was summoned by the court to perform a dance, his sole talent at that time. However, he surprised them all. “I have done with the service of sin and Satan,” he declared with deep conviction, “and henceforth I shall serve the King of Heaven.” Puaaiki’s new vocation as a blind preacher had begun.
Born in 1785, Puaaiki had became almost completely blind while a teenager, though he learned to read with great difficulty. He spoke of being educated twice. “In the time of dark hearts, I learned licentious dancing, the art of murder and robbery, and the ‘kake’ [a language unintelligible to any but those initiated in its mysteries]. I learnt mischief in those days," he recalled with regret.
Reflecting on Puaaiki’s courageous refusal to dance and the change they saw in his life, some of the chiefs became seriously disposed toward spiritual matters, and all of them became friendly to the work of the Christian mission.
Puaaiki learned to make his way to the little thatched church in Honolulu, where he began to memorize Bible themes and passages. Known for his retentive memory, eloquence, and knowledge of Hawaiian culture, he worked effectively with individuals and groups of all sizes and ages. He assisted missionaries in pastoral visits and went on itinerant evangelistic preaching tours. He changed his name to “Bartimaeus,” the blind man healed by Jesus.
By the end of 1837, clear signs were seen of what has come to be called the Hawaiian Great Awakening. Bartimaeus and others increased their prayers and became "more active in efforts for the salvation of these dying men." By 1838, as a result of the revival, a great increase was observed in the desire for instruction in the word of God. The missionaries selected a class of the most devoted and talented church members and taught them to be teachers and expositors of Scripture. The class focused on studying the Gospels, but the teachers also helped the students understand difficulties in Genesis, and reviewed with them the essentials of Church history, ethics, and theology.
Despite his difficulty in reading, Bartimaeus was a prominent member of this class. No one showed such an intense humble desire to learn, though he had already been regarded for many years as a respected Evangelist, whose ministry had been more effective than that of any other of his companions.
At a meeting in Honolulu the leading Congregational missionary, Hiram Bingham, heard Bartimaeus preach. Bingham commented that he gave an able plea and was able to "urge on his countrymen the duty of immediate repentance, and the practicability of instantaneous conversion.” Bartimaeus used plainness as his overriding principle for preaching. His organizing theme and main priority involved simplicity, understandability, and applicability.
Once when preaching on Jeremiah 4:13 (His chariots come like a whirlwind), a missionary later reported,
The anger of the Lord against the wicked, and terrible overthrow of all his enemies were portrayed in vivid colors. He seized upon the terrific image of a whirlwind, or tornado as an emblem of the ruin which God would bring upon his enemies.” [The missionary] was astounded at Bartimeus's ability to marshal - without benefit of a concordance - numerous (more than seven) texts on the whirlwind 'in all its majestic and awful aspects.' [He] concluded his eloquent remarks by asking who can withstand 'the fury of the Lord, when he comes in his chariots of whirlwind. You have heard of the cars in America propelled by fire and steam--with what mighty speed they go, and how they crush all in their way--So will the swift chariots of Jehovah overwhelm all his enemies. Flee to the ark for safety!
He used a wide variety of topics in his sermons. Characterized as "an uncommonly original thinker," he "often discoursed upon the following: The Law of God, its extent, spirituality and penalty; the nature, necessity, and evidence of repentance; the power of faith; the mediation of Christ; the guilt of unbelief; the overwhelming ruin of the impenitent, and the blessedness of the righteous."
When he was called upon to preach at an evening meeting, an observer noted that his “heart was glowing with love” for his hearers. The overwhelming destruction of those who were rejecting the Gospel seemed to be a great weight pressing upon him.
Puaaiki--"Blind Bartimaeus"-- brought his Hawaiian culture together with the teachings of the Bible, making the timeless truths of the Word of God relevant to the people he served.
Let’s Think About the Story
- What specific needs in the traditional Hawaiian life-style did the Gospel address, as seen in Puaaiki’s experience?
- Why was it important for Puaaiki to have made his difficult decision to follow his conscience early in his Christian experience? What impact did this decision have on him? On others?
- What are some of the reasons for the effectiveness of this “blind Bartimaeus” in his public ministry?
- How does Puaaiki’s life challenge you?
Sources: Corr, Phil, The Field is the World: Proclaiming, Translating and Serving by the American Board of Commissioners for Foreign Missions, 1810-40, unpublished Ph.D. dissertation which examines the emphasis on preaching by the early Congregational missionaries. Flowing from the Haystack Prayer Meeting, the American Board launched the modern mission movement. Phil partners with Roy Stephen on the website Haystack06. He is a Congregational minister in Charles City, Iowa.
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