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The faifeau [ordained church minister] occupies the pre-eminent position of leadership for the Congregational Christian Church Samoa in Aotearoa New Zealand (CCCSANZ).1 This position is accompanied by extreme privilege, prestige, power and authority in relation to the members of his aiga [family], au-lotu [congregation], and tagata lautele [the wider community]. The underpinning ethos of this reality, involves a necessity, and obligation expected of the Samoan people to tausi [observe/respect] the va-tapuia [sacred relational spaces] or what I prefer to name the vā-sā [holy/forbidden/sacred ‘ocean’ of relational spaces] that exist between them and the faifeau, through the practice of fa’aāloālo [maintaining correct Samoan etiquette or ‘face to face’ decorum].2 Sadly, within the CCCSANZ, this cultural practice has been maintained without sensitivity to its reality and its siosiomaga [changing contemporary context/s] to the point where a hegemonic hierarchy of relationships has been created, by which the faifeau enjoys a status of relative infallibility and unapproachability. As a result, a faifeau identity currently exists within the CCCSANZ that resonates with that of an authoritarian and anti-Gospel understanding of the Triune God of the Christian Church and faith. Therefore, this thesis argued for a theological foundation of the faifeau identity on two fronts. First, that it has a clear theological basis, based upon the Triune God of the Christian Church and faith; specifically, the Trinity’s relational and intrinsic nature that can be understood as reciprocal love, compassion, mercy, care, concern, and respect for the Other. It was argued, that such a faifeau identity is necessary for him to remain faithful to his vala’auina [calling] to serve God in the galuega o le Atua [ministry] of the Christian Gospel. And secondly, that such a Trinitarian identity would ensure that it remained relevant and sensitive to the siosiomaga of the CCCSANZ, its feau [mission], and galuega o le Atua to his aiga, 3 aulotu and tagata lautele.4 Thus, in conducting this research, I explicated my hermeneutical position, as a faifeau fa’avalevalea [an ordained church minister questioning/challenging the established/inherited norms]. This was a positive ‘label’ for me, because it resonated with both my own ‘lived experience’ as a vale [mentally-ill person], and my reality as a faifeau who is a Samoan New Zealander. From this point of departure, I used my Samoan methodology, sōsopo le vā-sā [“to cross over the sacred/holy/forbidden ‘sea’ of relational spaces”] to engage with and analyse church documents, theological literature, the church liturgy of the CCCSANZ and relevant material written by faifeau, theologians, and Pacific scholars, which I ‘label’ as motu [‘islands’ of established norms] that currently underpin the faifeau identity of the CCCSANZ. Therefore, this thesis addressed two questions. First: In what ways does a Trinitarian theology of the Suli Va’aia o le Atua [A Visible Heir of God], articulate a new faifeau identity, which is both faithful to the relational nature of the Triune God of the Gospel and sensitive to the siosiomaga of the CCCSANZ?5 And secondly: In what ways does being a faifeau fa’avalevalea, cultivate and promote a critical appreciation of a Trinitarian identity of the faifeau as a Suli Va’aia o le Atua? As a result of addressing these key research concerns, a Trinitarian theology for the faifeau of the CCCSANZ has been articulated and is presented here that is not only faithful to the Triune God of the Gospel, and sensitive and relevant to the siosiomaga of the CCCSANZ, but it also acknowledges the ever changing soifuaga [reality] of the many Samoans who know, acknowledge and declare Aotearoa New Zealand as their home.
