Lamepa-Mati-Aperila-2021.Pdf

LOMIGA MATI - APERILA 2021 LAMEPA EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA MAFUTAGA FAAFOUINA A LE AUFAIGALUEGA ANOTUSI

Mafutaga Faafouina a le ‘Aufaigaluega 1 Fa’a-Mati 2021 1

Faasilailaga mo le 2 Fono Tele 2021 Lauga 4

Tatala Community 6 Center KFTS E tasi le vaiaso na fa’ataunu’uina ai le O le itu taua o lenei mafutaga, ona o le

Osigafeagaiga 6 mafutaga fa’afouina a le au faigaluega faifeau maua o avanoa e fa’afofoga ai le au faigaluega EFKAS Vailoatai i aulotu, faifeau nofoaiga, ma a’oa’o ua iu i le fa’asoa a faiaoga mai totonu o le Laumua i

Osigafeagaiga mai le Kolisi Kanana Fou i le Laumua i Ka- Kanana Fou, i le agai pea lea i luma o le tulaga EFKAS Ft. Knox KY 7 nana Fou. ua i ai le mataupu silisili ma ona suiga, aemaise O lenei mafutaga o le avanoa lea e toe o le oa fa’aleagaga e mafai ona tufa mai e fai-

“O le I’uga e leai sona 8 fa’afouina ai le malosi fa’aleagaga o le faiaoga ua maua ai nisi auala lelei mo le galuega I’uga” F. Lafitaga FT feau o lo’o gafa ma le tausiga o aulotu, ae fa’afaifeau i totonu o aulotu. O nisi o pepa sa fa’apea ma nisi o le au faigaluega, e toe mafai ona fa’afofoga i ai le mafutaga, e pei o le Mafutaga Tina Pu- 10 lega Fofō & Alataua faufau ai nisi o itu lelei ma le taua mo le agai pepa na saunia e le faiaoga faifeau ia Craig i le lumanai, o le itu fa’aleagaga o le galuega. Masaniai, le faiaoga faifeau ia Faletoi Aofia, “Ola Tauafuafua” 10 E le gata i lea, a’o se avanoa lelei foi lea e toe fa’apea le pepa ana saunia e le faifeau faiaoga Filomena Leituala FF soalaupule ai le au faigaluega, ma fetufaa’i i ia Filomena Leituala. O nei pepa uma lava e Itulau mo Tupulaga 14 auala e fa’aleleia ai le agai i le lumanai o le feso’otai uma lava i le Tusi Paia, ma le mamalu galuega i totonu o aulotu ta’itasi. o le Atua, aemaise lava i mataupu ogaoga o

Faafou faleaoga Ka- 15 lo’o aafia ai le lalolagi i le fa’amai, fa’apea le nana Fou Elementary FA’A-MATI 2021: MTG SISIFO sauaina o tina ma tamaitai. Na maua foi le avanoa e fa’asoa ai le mafutaga i le itu taua o nei pepa, e mafai ai pea ona matua iloa ma manino le Atua o lo’o i totonu o nei fa’afitauli, aemaise o le taua o le va o le Atua ma le tagata, ma lana foafoaga mamana. Na maitauina le anoanoai o vaega taua, na mafai ona maua mai nei fa’asoa, e fai ma oso taua o faifeau ae le gata i lea, o nisi o le au faigaluega o lo’o fa’apea ona fesoasoani i faifeau i le tausiga o aulotu. Sa vaaia le naunau o le au faigaluega e mafuta, ma fa’asoa, aemaise o nisi o fesili e mafai Afioga Tiakono Toeaina Matagaluega Sisifo ma le faletua ma nisi o le ‘au ai ona fa’aleleia nisi o tulaga mo’omia mo le asiasi i le galuega faa-Fa’amati o lenei tausaga fa’aalualuina i luma o le tulaga lelei ma le taua o mataupu silisili e mafai ai ona manino foi E ui lava i lenei tausaga ma le faamalumalu mai ai o le fa’amati oti o tagata lolotu i le galuega o lo’o galulue ai. le Koviti 19, ae lei mu itiiti ai le ola fia tautua pea o le Ekalesia i le galue- Sa fa’aiuina lenei mafutaga i le sauniga o le ga fa’a-Fa’amati. I le masina o Mati, sa tele lava ina faataunuuina ai fa’amanatuga, sa ta’ita’i e le Susuga i le asiasiga a Afioga i Tiakono Toeaiina ma o latou faletua, pei ona iai le Ta’ita’ifono o le Komiti a Toeaiina, Susuga ia Fa’amati a le Matagaluega Sisifo. Na fa’aalia ai le agaga fa’afetai o le Tautalatasi Fanolua. Ma o lenei mafutaga sa i Afioga i le Tiakono Toeina ia Savali Talavou Ale, ona o le matagofie o lalo lea o le taitaiga le Susuga i le Peresetene a Malumalu Tapua’i ma ona vaega uma, ao maota o lo’o alala ai le ’Au le Seminare Fa’afaifeau ia Moreli Niuatoa, faigaluega tausi ’aulotu, ma vaega uma o lo’o tua iai le atina’eina o le fa’apea le lagolago a faiaoga, aemaise o le galuega a le Atua i le tino. Auā e ui lava ina iai nisi vaega o lo’o ma- fa’atinoga ma le tausiga o le mafutaga e Su- naomia ona faaleleia pea, ae o le aotelega lava ia i galuega a ’Aulotu na ia suga i aoao ma faletua, fa’apea a’oa’o faafetaia ai lava e le gata o Susuga i Toeaiina o le Matagaluega, o Susuga i nofoto’atasi. Na taape le mamalu o le mafutaga Faafeagaiga i Ekalesia taitasi, ae o tagata lolotu uma ma le ola auauna i ma le fiafia, ina ua tofu le gogo ma si ana ia, e lea foi vaega o le soifua poo le ola ofoina mo le Atua ma lona finagalo. ala i fetufaaiga mai totonu o lenei mafutaga. MALO TAUTUA MO LE ATUA MA LANA GALUEGA! 1

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA Ekalesia Fa’apotopotoga Kerisiano Amerika Samoa Ta’ita’i-Fono: Fa'aeteete Saifoloi FT Pusa Meli 1537 – 1 Kanana Fou Street Sui Ta’itai-Fono: Dr. Leatulagi Fa'alevao FT Pago Pago, Amerika Samoa 96799 Failautusi Aoao: Nafatali Falealii FS Tel. (684) 699-9810 / Fax: (684) 699-1898 Teutupe: Poialii Fiasili P. E. Haleck TK imeli: [email protected] upega-tafailagi: https://efkasonline.org

Ofisa a le Failautusi Aoao, EFKAS Aperila 8, 2021

Nofo i Matagaluega EFKAS Mamalu i Komiti Tumau Mamalu i Mafutaga Lagolago Ekalesia Aoao EFKAS

MATAUPU: Fono Tele XXXIII – Iulai 11-25, 2021 – faia i luga o le Upega Tafailagi

Susuga e,

I le suafa manumalo o le Alii Toetu, e ofo alofa ma fa’atalofa atu ai i le mamalu o le Ekalesia Aoao EFKAS; mai lava i ona mauga tetele, seia o’o i mauga iti! Malo le soifua, malo le lagi e mamā i le alofa o le Atua. I lenei foi vaitau o le Eseta ua tatou aulia, e momoli atu ai alofaaga a le Susuga i le Ta’ita’ifono ia Fa’aeteete Saifoloi FT ma le Laulauafono o le Fono Tele. Malo le galulue! Fa’afetai le ofoina atu mo le Atua ma Lana galuega.

Ua faia lenei tusi, i le ava tele ma le fa’aaloalo, e fa’asilasila atu ai: o le a fa’ataunuuina le Fono Tele XXXIII a le EFKAS ia Iulai 11-25, 2021. Talu ai o loo tapunia pea alavaa mo le malaga mai i Amerika Samoa ona o le fa’ama’i, ua manatu ai le Laulauafono, e faia le Fono Tele XXXIII i luga o le upega tafailagi. O nisi ia o fa’atonuga mo le fa’ataunuuina o lea fa’amoemoe:

A. Usufono Fono Tele XXXIII: 1. O usufono uma mai fafo, e aofia ai usufono o Matagaluega ma Komiti Tumau/Mafutaga Lagolago, o le a potopoto i se nofoaga e mafai ona fesootai fa’atasi mai ai i luga o le upega tafailagi (i.e. falesa, hall, etc). 2. E taoto atu i Laulau o Matagaluega i fafo, pe talafeagai le potopoto fa’a-Matagaluega, pe potopoto fa’a-Pulega. Ia fuafua i le aofa’i o usufono, le nofoaga o le a fa’aaogaina, aemaise o masini o le a fesootai mai ai, pe gafatia. E tatau foi ona tausisia tulafono o le nonofo valavala (social distancing) ona o le fa’ama’i. Na o le taimi e usuia ai le fonotele (Iulai 18-25), e mana’omia ai ona potopoto ma fesootai fa’atasi mai ai. 3. O usufono uma i Amerika Samoa, o le a potopoto i le malumalu ‘Ua Taunuu’, e fesootai fa’atasi ai ma le ‘au usufono mai fafo i luga o le upega tafailagi, i le taimi e usuia ai le fonotele.

E. Komiti Tumau/Mafutaga Lagolago: 1. Talu ai e le o lava le malosi o le upega tafailagi i Kanana Fou e fesootai uma ai Komiti Tumau/Mafutaga Lagolago i le taimi e tasi mo a latou fonotaga i le vaiaso o Iulai 11-17, o le a fa’atulaga le fonotaga a isi Komiti Tumau/Mafutaga Lagolago i luma mai; poo le fa’aiuga o Iuni, poo le amataga o Iulai. 2. Na o le Komiti a le ‘Au Toeaina ma le Mafutaga Aoao a Tina, e fono i le vaiaso o Iulai 11-17. A o isi Komiti Tumau/ Mafutaga Lagolago, o le a toe fa’ailoa atu i se taimi o muamua le aso e fono ai, pe a mae’a ona tu’u fa’atasia le porokalama mo le fonotele. 3. Mo sui o Komiti Tumau/Mafutaga Lagolago mai Matagaluega i fafo, afai e lei oo mai lou tuatusi imeli (email address) i le Ofisa Tutotonu, e manaomia ona e resitala i luga o le website a le Ekalesia e fa’aoo mai ai: https://efkasonline.org, e sauni ai mo fonotaga i luga o le upega tafailagi. 4. O sui o Komiti Tumau/Mafutaga Lagolago i Amerika Samoa, o le a potopoto i le Ofisa Tutotonu poo le malumalu ‘Ua Taunuu,’ e fesootai ai i luga o le upega tafailagi mo fonotaga. A o sui mai fafo, fesootai mai lava le tagata ia i se nofoaga e lelei ma talafeagai.

I. Mo Failautusi o Matagaluega: 1. E pei ona aiaia e le faavae o le Ekalesia, o le aso 15 o Me e fa’agata ai le fa’aooina mai o suafa o Usufono ma Mau a Matagaluega i le Ofisa Tutotonu e sauni ai mo le fonotele. E fia vave maua mai pe a mae’a le fonotaga a Matagaluega, mo le tuu faatasia o faila mo le fonotele, ma le fa’aooina atu o faila i Matagaluega/Pulega i fafo.

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA

Ekalesia e, ioe, e lei faia muamua fa’apea se fonotele a le EFKAS talu ona fa’avae mai. Ae pei ona silafia, o suiga fou ia ua gasolo ai nei le soifuaga ma le lalolagi atoa talu le fa’ama’i o le koviti. E tatau foi la i le Ekalesia ona fuafua le fa’atinoga o lana galuega tala’i i lea gasologa e pei ona i ai. E tumau fa’avae, ae sau lava le fuata ma lona lou i le tulaga o fa’atinoga. Ona o lea, e mana’omia lava lo tatou galulue fa’atasi, aemaise le onosa’i ma le lototele, e fa’ataunuuina ai le fa’amoemoe o le fonotele i lenei tausaga.

Afai o iai se Matagaluega/Pulega i fafo e moomia le fesoasoani i le tulaga o masini e fa’aaogaina e fesootai fa’atasi mai ai fa’a-Matagaluega/fa’a-Pulega i le taimi e usuia ai le fonotele, e to’atele tupulaga i nei ona aso ua iai le poto masani i tulaga fa’apenei. A leai, e mafai foi ona fautua atu le Ofisa Tutotonu mo masini e mana’omia.

Ia manuia tele le Ekalesia Aoao i faiva ma tiute e pei ona feagai ai. Ia manuia le aga’i atu i fonotaga a Matagaluega i lenei tausaga. Tautai folau le Atua i fuafuaga uma o le a tatou feagai ai, e i’u ai i le manuia.

Soifua,

Nafatali Falealii FS Failautusi Aoao EFKAS

***************************************************************** MAFUTAGA AOAO A TINĀ EKALESIA FAAPOTOPOTOGA KERISIANO I AMERIKA SAMOA (684) 699-5140; email: [email protected] P.O. BOX 4309, PAGO PAGO, AMERICAN SAMOA 96799

Ta’ita’ifono: Fa’afouina T. Autele FFT Failautusi: Simoa Saifoloi-Asiata FFS Sui Ta’ita’ifono: La’ia T. Fa’aleaoga FFT Teutupe: Taua Niualama Taifane TTK ______Aperila 21, 2021

Susuga e,

I le suafa manumalo o le Keriso Toetu, e faatalofa atu ai le Laulau Fono i le paia maualuga o le Mafutaga Aoao a Tinā o le EFKAS o loo tala faauto i le atu Samoa faapea foi atunuu e mamao. Faatalofa atu i le paia o le Au Toeaina, faletua o fa’afeagaiga taulagi, faletua o faifeau ma a’oa’o. E faatalofa atu foi i o tatou tinā penisone malolo, faletua o tiakono ma tinā tiakono; tainane tinā ekalesia ma fanau teine. Tatou te ave le faamua i le alofa o le Atua ina ua tatou aulia mai lenei tausaga fou i lona agalelei. E ui lava ina a’afia la tatou folauga i puapuagā ma mea tigā o le olaga, ae faamalo le galulue ma le finafinau i le galuega paia a le Atua.

Ae i le ava ma le fa’aaloalo e tatau ai, e fa’asilasila atu ai e faapea; Ona o lea ua tasi le finagalo o le Laulau fono ma tamā o le ekalesia ina ia usuia le Fono Tele XXXIII a le ekalesia i lona laumua i Kanana Fou, o lea ua a’e ai foi se finagalo i le Laulau fono ma le mamalu o faletua o toeaina, ina ia fa’ataunu’uina foi sauniga ma fonotaga pei ona masani ai le mafutaga a tina i tausaga fa’a-fono.

O le aso e fa’ataunu’uina ai lenei fa’amoemoe o Iulai 13 ma le 15, 2021 i le laumua lava i Kanana Fou. Ua i ai le faamoemoe o le a fa’aaogaina auala fa’atekonalosi o feso’ota’iga faa-nei onapo (virtual) tatou te fetufaa’i ma fa’asoa ai. Mo Sa- moa nei, o le a tatou potopoto lava i le laumua i Kanana Fou e pei ona masani ai. Mo atunuu i fafo fa’amolemole fetu’una’i ane poo fea e sili ona faigofie, pe potopoto fa’a Pulega poo le Matagaluega foi.

Faamoemoe o le a outou lagolago mai i le Laulau fono i le tu’ufa’atasia ane o auala o feso’ota’iga fa’a nei onapo, i nofoaga ta’itasi tatou te feso’ota’i ai.

1. Sauniga a Tinā o le Fono Tele: Iulai 13, 2021

2. Fonotaga a le Mafutaga Aoao a Tinā: Iulai 15, 2021 Fa’aauau itulau 4 3

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA 3. TALOSAGA: E talosaga atu i le ava tele i Faletua o Toeaina o matagaluega ina ia fesoasoani ane i failautusi o Matagaluega ta’itasi mo le fa’ao’oina mai o suafa o Usu fono, Mataupu ma Mau mo le Fono Tele, atoa ai ma suafa o tinā ma alo teine ua maliliu.

(Mo suafa o e ua maliliu e tatau ona amata mai i le masina o Aperila 2019 se’ia o’o mai ia Me 2021.)

O nei fa’amaumauga uma e tatau ona o’o atu ia Me 14, 2021 ua taunu’u uma mai i totonu o le ofisa o le mafutaga a tinā mo le fa’amaumauina mo le Fono Tele. Faamolemole e mana’omia lo tatou galulue faatasi ina ia lava tapena ai mo le faamoemoe o le fono tele.

4. LAFOGA: O le lafoga na lafoina mo le Fono tele 2020, o le a faaaogaina i le fono tele o le 2021. Ae afai e le’i fa’ao’oina mai lava a outou lafoga e pei ona ta’ua i luga, faamolemole e tatau ona o’o atu ia Me 14, 2021 ua fa’ao’oina uma mai i totonu.

5. WORKSHOP: E faataunu’uina lava e workshop e pei ona feagai ai ma le matagaluega a Sasa’e. Ae sau se taimi ona avatu lea o le porokalama atoa o le fono ma fa’ailoa atu ai le aso mo lea fa’amoemoe.

6. FA’A-EVAGELIA: O le Matāgaluega Tutotonu o loo gafa ma le fa’a-Evagelia o le Fono Tele.

7. LAEI O LE SAUNIGA: (Iulai 13, 2021) O le sauniga lotu a le Mafutaga Aoao a Tinā e laei papa’e e pei ona sau a’i - totonu ma fafo atoa ai ma le pulou pa’epa’e.

8. TOGIGA O LE FONO TELE: (Iulai 15, 2021) O le kola lanu moana, pine a le mafutaga ma le pulou fusi lanu moana.

***O loo taliaina le fa’aaogaina o lanu e lua o pine a le mafutaga. Faitalia oe pe fa’aaoga le lanu moana poo le lanu mu- mu foi.

Tau ina ia i ai le alofa o le Alii ia tatou fuafuaga uma. Ia fa’ataunuuina i lona mana ma lona agaga fa’amoemoega o le Ma- futaga Aoao a Tinā, tainane le Ekalesia Aoao. Faamanuia tele atu le Laulau Fono a le Mafutaga i le mamalu o le Mafutaga Aoao. Tatou feiloa’i pea i talosaga i aso uma.

Alofaaga ma faamanuiaga,

Simoa Saifoloi-Asiata Failautusi- Mafutaga Aoao a Tinā EFKAS

*********************************************************************** atu mo oe mea e sefulua’i. O le sefuluai e famatalaina ai le agaaga fiafia e faafoi le faafetai i le Atua ona o faamanuiaga LAUGA ua maua... sa faapena ona faaauauina ina ua toe foi mai le nuu o le Atua mai Aikupito, ua latou ofoina atu sefulua’i mo le Atua i fuataga o latou laau aina e molimoli ai le latou Tusi Faitau: Malaki 3: 1-8. Feagaiga Fou: Mataio 5: 38-42 agaaga faafetai i le Atua ona o faamanuiaga ua foai mai mo i latou. Lea na tele ai faamanuiaga e maua e tagata Isaraelu Matua: Malaki 3:8 “Pe faoa e le tagata mea a le Atua? A’o ina vaitau..Aua ua latou ofoina atu mea e sili mo le Atua outou, ua outou faoa A’u mea. A ua outou fai mai, Ni a ea mai fua o faamanuiaga mai le Atua. Ua le faapena le nuu o au mea ua matou faoa? Ua outou faoa mea e sefulua’i a le i le tala sa faitauina i le sefulua’i. Ua ese le faamamafa a outou mea, atoa ma taulaga” le nuu o le Atua, ua faafoliga le latou foai mo le Ali’i.. ua tuu mea lelei, ae ave mea faalēlelei, ua manatu, tau o le faa-

taunu ae leai se agaaga faafetai i le Atua ona o faamanuiaga O le a le sefulua’i? O fea na amata ai le sefulua’i i toto- ua latou maua… nu o le Tusi Paia? O le sefulua’i, o le faafetai e ofoina atu O le tusi o Malaki, sa iai taofiga o le au suesue o le mo le Atua silisiliese mo faamanuiaga i mea ua ia foaina Feagaiga Tuai... sa tusi i le vaitau ua uma ona fau le ma- mai mo lo tatou ola... I tala faasolopito o auga tama o lumalu lona lua i le tausaga e 515 B.C... lona uiga o le mea Isaraelu.. sa maua ai le ituaiga faitaulaga lea.. E pei o lea ua faapea ai le sefulua’i a le nuu o le Atua..aua e lei leva Iakopo, e lauiloa i talafaasolopito o le nuu o le Atua.. sa fai ona toe foi mai i le tafeaga..lona uiga faatoa faamautu a lana tautoga i le Atua, a avea oe ma lou Atua, ma e tausi ia latou aiga, o latou faatoaga ma latou manu, e le lava se te au, o mea uma foi e te foai mai mo au.. ou te toe ofoina faasoa. Peitai i le tusi lea sa faitauina e atagia ai le mautinoa 4

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA e le Iutaia o lana sefulua’i ua fai ma le le’ atoatoa. le maila e te faatinoina ai se feau ona ua faatonuina ai oe, ae O le fesili la, O le a le faaaogaina o le sefulua’i? I le Feagai- faatino ma le loto tiga. Peitai, fai mai Iesu a uma le maila e ga Tuai, e faaaoga le sefulua’i e fesoasoani ai i le au osi- tasi, ina o ia oulua o ma ia i maila e lua. E foliga mai e leaga taulaga ma le au Salevi .. Aisea? Aua o latou ia e tausia le le fautuaga a le Ali‘i, e faapefea ona savali i le isi maila, ao malumalu tapua’i o le Atua, ma osi taulauga i luma o le lea sa faia le faatonuga ma le loto tiga ma le augata.. Silafia Atua, e leai ni o latou fanua e galulue ai...e pei o le gafa o e Iesu, lagona tiga ma le faigata o lo taotao ai le matagofie o Arona..na fetalai iai le Atua.. o outou e leai ni outou lauelele aoaoga a le Ali’i. Fai mai a uma le maila e tasi, toe o ma ia i e maua..ae ou te tausi pea lava ia te outou. maila e lua. O le taua lenei o le tulafono fou a le Atua, e Tasi lea o faafitauli ua aliali mai i tagata o le nuu...... ua aumai e ia le uiga moni o le tulafono i le sefulua’i lea ua misi mumusu e fai ma le faamaoni le sefulua’i aua e ave e i le soifua auauna o le Isaraelu. Le faamoemoe o le Alii mo faaaoga e le au Sarevi, ma le au ositaulaga. Talofa i le nuu o ona soo aua le gata i le sefulua’i le tautua, ae ia toe savali i le le Atua, ua latou le iloa se latou tali atu i le faafesili a le lua o maila.. le maila o le loto malie ma le loto fuatia ifo. Atua..lea ua fai ma tatou matua.... “ Pe faoa e le tagata mea a Ua fa’amanatu mai e le Ali’i, aua nei faatinoina le galue- le Atua? A’o outou, ua outou faoa A’u mea. A ua outou fai ga ona o se tulafono, ae faatino le ola auauna ona o le lagona mai, Ni a ea au mea ua matou faoa?.. Ua leai se tali mo le fai mea sili mo le Atua. Le tau logologo a le Alii ia faati- fesili, ua leiloa e le Iutaia, pe fapefea ona tali le fesili...aua e noina le alofa, le alofa e te fai mea sili, e te le tau faalogo ai i mamafa le fesili ua fesiligia ai i latou e le Atua, aua e manao se faatonuga, poo le faatauanau, poo vaaiga a tagata, poo tau le Atua e faamaoni le faiga o taulaga faapea ma sefulua’i, saili o sou lelei i le va ma le Atua, ae faia ona o lou loto aua sa faamaoni foi le Atua i lana feagaiga mo lona nuu. malie, ma le loto faafetai i le Atua ona o lona alofa mai. O le uiga lea o le faoa mea a le Alii, ua latou fai se- Le paia o le Ekalesia, o le fa’amanatu foi lea mo i tatou, fulua’i i le Alii ma loto le atoatoa ma le faalotolotolu. Ua le taua o le maila faasili e tatau ona tatou savavali ai. Aisea? toe faamanatu e le Atua ia Isaraelu ia ave mea sili ma le Aua o le mea lelei lena i lou loto, o le mea ua faia ma le loto lelei mo le Atua, ma e tatau ona fai le foai mo le Atua i le malie, o le mea sili e mapuna mai totonu o le loto. O le loto ma le agaga atoa. Ao le a le mea lea ua tupu, ua faoa e tulaga vaivai lena na oo i le nuu o le Atua i le vaitau o le le nuu mea e faapogai i le Atua, le sefulua’i ua fai ma le le’ perofeta o Malaki. Le sefulua’i ua avea ma mea latou te atoatoa. Le sefulua’i ua avea ma avega mamafa i manatu savavali ai i le maila e tasi. Le sefuluai na fai i le faatonuga, ma lagona o le Isaraelu. Le foa’i mo le Atua ua nenefu ai le ma le loto tau ina faataunuu, leai se loto atoa oi i ai totonu. vaai a le Isaraelu ona o lagona faatauvaa o le olaga. Ua ave Latou te faatinoina e aunoa ma le loto atoa.. ua latou faia ona faa-afaafa le taulaga le mea e pogai i le Atua. E o’o lava i le o le faatonuga ao le loto e mamao. O le taua la lena o le faa- sefulua’i le mea sa faapolopolo mo le Atua ua o’o fo’i i ai le manatu a Iesu mo ona soo. Aua le gata i le tasi le maila o mana’o o le tagata. faatonuga, ae ia e toe savali i le isi maila, o lea la uiga? O le O le vaai lea a le perofeta o Malaki i le nuu o le Atua ua maila e lua, o lou loto saoloto, ma le loto faitalia. O foliga o tele le faatamala o le Isaraelu i lana matafaioi tausi o le ava- le loto malie ma le loto fiafia e te faia ai le galuega. Le tu o lana taulaga sefulua’i i le Atua Soifua. Le nuu ua fiafia Ekalesia manatua o le galuega a le Atua e manaomia lo tatou e tali le manuia e tafe mai ae matau e avatu se taulaga mo le faitaulaga i le loto malie ma le loto fuatiaifo i le a mea sili e Atua. Le tautoga sa osi e Iakopo mo le Atua na faavae ai le lelei sefulua’i, lea na faa-auauina e Isaraelu i taimi na nonofo ai i O le faia o galuega ona o le faatonuga, a uma e leai se isi Kanana e pei ona tusia e Teuterenome. O le faamanatu mo manatu i le maila faaopoopo e ala i le loto faitalia e faia ai se Isaraelu e tauave pea lea feagaiga e faaali atu ai le agaga galuega ma le loto fiafia. Manatua le maila e tasi o le maila e faafetai ona o le tausiga a le Atua iai latou. Le sefuluai ma te faatinoina ai le galuega ma le loto e tiga, aua o le faatonu- lau taulaga e le faia ona o se tulafono, pe fai ona o se ga..ao le mea e fia tuliloaina i lenei afiafi… o le savali i le faatonuga, pe fai foi ona o se faatauanau. Ao le sefuluai ma maila lona lua.. maila o le loto malie ma le loto fiafia.. maila lau taulaga e fai i lou loto malie i le mea sili e lelei. o le fai mea sili mo le Atua ma lona finagalo. E moomia le O le uiga lea e pei ona molimau i ai le fai Evagelia a faataunuu o tatou tiute i le agaaga o le fai mea mafai ma le Mataio i le tusi sa tatou faitauina mai i le feagaiga fou. “Ai fai mea sili i le lagona o le fiafia. Le Ekalesia, a o tatou alo se na te tauanau mai lua te o ma ia i le maila e tasi, ina o ia atu mo le faigataulaga i lena masina, o le faamanatu, ia foai oulua ma ia i maila e lua” O le lauga faa-amuia a le Ali’i i mo le mea sili, ma ia foai e aunoa ma le faatauanauina, ae ia luga o le mauga, e tapena ai ona soo..aua le galuega faasoo foai ma le loto faamalieina. Foai mai i totonu o lou malosi ma le soifua auauna mo le Ali’i.. na taumafai ai le Ali’i e ma lou tamaoaiga e aunoa ma le faatauanauina. A ia e faia faamanino le taulaga e tatau ona soifua ai le soo moni. Le ona ua e manatu i le mea sili e tatau ona fai lau taulaga mo le tulaga e tatau ona i ai le tautua a le soo ma lana tali atu i le Atua, aua o ala na o faamanuiaga mo oe ma lou aiga ma lau alofa o le Atua. Aua o le soifua faasoo, ma le ola auauna i le fanau, aemaise lou nuu ma lau Ekalesia. Alii, e le faigofie e gaioi uma ona o le tulafono, savavali ona Iesu Keriso na ia savali i le maila o le loto malie, na ia o faatonuga… ua ave ese ai lagona o le loto malie ma le loto maliu tiga ia maua e le tagata le ola. O lona toetu manumalo fuatia ifo.. I tu ma aga masani a faatonuina le Kerisiano e se mai i le oti ma le tugamau, o i na, na atoatoa ai le foai a le fitafita Roma na te tauaveina lana avega, o le mamao faatu- Atua mo le tagata. E lei faa-afaafa lana foai, peitai, na sasaa lagaina e ave ai le avega e tasi le maila, o le maila e tasi o atoa mai mo i tatou lana fanau. O lona toe tu manumalo mai lona uiga o le maila o faatonuga.. soo se taimi e faatonuina le oti ma le tuugamau, o le ataoaga o lana foai ina ia ola le ai le kerisiano i se feau, e sa le musu e tatau lava ona faa- lalolagi, ma maua le ola faitaulaga o lana Ekalesia. taunuina, ao le mamao e faatulafonoina e tasi le maila.. O le taua lea o le feau a le Alii mo tagata o lona vaitau..aisea? AMENE aua o le maila e tasi o le maila e pito sili ona faigata, aua o 5

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA TATALA LE “COMMUNITY CENTER” A LE SEMINARE FA’AFAIFEAU I KANANA FOU

OSIGAFEAGAIGA EFKAS VAILOATAI & ALAMA SOLOFA FS MA LE FALETUA

O se amataga fou ua faavaeina i le va o le Ekalesia i Vailoatai, ma lana feagaiga taulagi ma le Atua soifua, o se laupepa fou ua amatalia, ae o se fa’alepo ua loa ona ta’oto I Mati 4, 2021, na tatala aloaia ai le Nofoaga Tutotonu mo se leoleo mamoe e ta’ita’iina le Ekalesia. a le Kolisi Faa-faifeau i Kanana Fou, poo le “Community I le masina o Aperila 02 i le aso Faraile, sa avea ma aso e Center.” O le Susuga i le Sui Pule, Simi Mauga F.F., na sau- osia ai le feagaiga ma lo latou tofi le Susuga i le Faifeau ia noa e faafeiloaia le mamalu o le ‘au-valaaulia, ona alo lea i Alama ma le Faletua ia Osana Solofa. Sa amatalia i le faiga- le tapuaiga na saunia e le Ta’ita’ifono o le Komiti o Tamā o lotu sa saunia e le Susuga i le faifeau ia Sega Ifopo, o lē sa tu le Ekalesia, le Susuga i le Toeaina Tautalatasi Fanolua F.T. i le foe e tausia le ekalesia i Vailoa, ao talia so latou tofi. Na Na saunoa le Susuga i le Teutupe a le Laumua, le Susuga maea ona alo lea i le ava o le feiloaiga, ma fa’aauau ai loa le ia Sasa Satoa FS, e tusa ai ma le tala o le galuega, ma o se feiloaiga a aiga ma le Ekalesia i Vailoatai, ma momoli aloaia tasi la lea o vaega. Tala o le galuega mole fausiaina o le ai lea o le Susuga i le faafeau ma le faletua i lo laua nu’u ua Nofoaga Tutotonu(Community Centre) mo le Seminare filifilia e le Atua e galulue ai e talaina lona finagalo. O le Fa’afaifeau i Kanana Fou, aemaise o le fa’aleleia o se vaega susuga i le A’oa’o Fesoasoani le Tofa ia Faua’a Kataferu o le falea’oga o lo’o iai ofisa o faia’oga ma le ‘aufaigaluega Elisara, sa tu i le foe auā lea aso, ma se tu’ualalo i le Afioga i a le Seminare. (Tesema 19, 2020 – Mati 04, 2021) le Tiakono ia Seumalo Sofa, sa va’ava’a lua aua lea aso taua. O lenei galuega e aofia ai le fausiaina o le Nofoaga O le mae’a ai o le feiloaiga, ona osia lea o le feagaiga i le Tutotonu (Community Centre), o le fa’aleleia o se vaega o le tapuaiga sa ta’ita’iina e le Susuga i le Toeaina o le Pulega, a falea’oga o lo’o iai le ofisa o le susuga i le sui pule, ofisa o le o le Ta’ita’ifono o le Komiti o Tamā o le Ekalesia, le susuga i le resitara, ofisa o le teutupe ma le potu o lo’o Toeaina ia Tautalatasi Fanolua FT. O le faifeau ia Daru Ulu- faaogaina mo le teuina o masini mo feso’otaiga a le Semina- tu FS sa faitauina le Tusi Paia, o le Susuga i le faifeau ia re (Information Technology Control Room). E aofia i nei Pelesi Tanuvasa sa fofogaina le Tatalo, ma le Susuga i le galuega fa’aleleia le fausiaina o se potu mo le teu maluina o Failautusi o le Pulega ia Faigata Manase FS sa feagai ma le nisi o meatotino a le Seminare (Storage), aemaise fo’i o le lauga. Sa ia saunoa ai faamalosi mo le galuega fou, e le gata fa’atotogaina o le vaega o le fale o le a fa’aaogaina e le su- o le Susuga i le Feagaiga ma le faletua, a o le pito laau foi a suga i le failautusi o le Seminare. Ua fausiaina fo’i se auala le Ekalesia tusa ai ma le latou feagaiga ua osia i luma o le savali fou e agai ai i le fogafale i luga, fa’apea fo’i le Atua. O le Susuga i le Faifeau ia Sega Ifopo FS, sa faia le fausiaina o ni fale lē tāua (tulou) se lua i le fogafale i luga, tala e tusa ai ma le latou filifiliga, sa ia ta’ua ai, o le latou mo le fa’aaogaina e le Seminare fa’apea fo’i so'o se isi e filifiliga sa faamoemoe lava i le musumusuga a le Agaga asiasi mai i le Seminare. Ua uma fo’i ona uia auala o le Paia, lea na i’u ai le filiga ma tasi ai i le Susuga ia Alama tulafono, e pei ona sa talosagaina ai se pemita mo lenei Solofa ma le faletua ia Osana. Sa saunoa foi le Susuga i le galuega, e mafai ai ona fa’aaogaina i se tulaga tau faifeau ia Alama e tusa ai ma lana molimau, o lo la’ua fefa’atauaiga i le lumanai (Canteen). O le ata o lenei galuega faamoemoe sa tu’u lava i le Atua i talosaga, ao galulue ai i le sa tusia lava e le susuga i le faifeau foma’i faiaoga ia Elekosi Ekalesia i Futiga. Lafitaga FF. O lenei galuega sa matua o faiva ma Na maea le osiga feagaiga, ona mapu ane lea o le mamafa’aaogaina iai le agava’a, aemaise o le tomai o susuga i ali’i lu i le ‘Au Toeaiina ma o latou faletua, Laulaufono foi a le a’oa’o o le Seminare. Tau ina ia avea lenei galuega e fai ma Ekalesia Aoao, o le ‘au faigaluega totofi ma le mamalu o le fa’amanuiaga i nisi e atutova’a mai e fa’aaogaina. aofia i le maota o le Ekalesia, ae alo le Susuga i le faafeagai- Na maea ona o’otiina lea o le ripine e le faletua o le ga ia Alama Solofa ma le Ekalesia i Vailoatai, i fa’aaloaloga Peresetene ia Taiai Niuatoa, ma asia ai loa le galuega e le auā le aofia ua potopoto. O le Susuga i le Failautusi o le mamalu o le ‘Au Toeaiina sa auai, ma le sui o le Komiti o Ekalesia Aoao ia Nafatali Falealii F.S, sa faafetaia le mama- Feau ‘Eseese ia Iasepi Ulu F.S., ma soso’o ai ma le lu o le Ekalesia i Vailoatai aua le fa’aaloalo maualuga pei taumafataga tele na saunia ma tapenaina lava e le Susuga i le ona iai lea aso. Na maea le faamoemoe o lea aso, i le tatalo Alii Pule ma le aiga faiaoga, faatasi ai ma fa’aaloaloga sa faaiu sa saunoa iai le Susuga i le Faafeagaiga fou, ona lulu- a’ao lava iai le paia i le Laumua. Na maea lea aso fiafia ma lima lea ma taape ai i le viiga e tumau pea i le Matai o le faaumaina ai i le Tatalo. galuega. 6

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA OSIGAFEAGAIGA - EFKAS Fort Knox aiga e lua ma le Ekalesia i Toeaina, ona fa'ai'u lea i le tali- ga o le sua ma taumafataga o le aso. "O le Talalelei o le Vaomoana" (The Gospel of the Bluegrass) Aso Sa Aperila 25, 2021 "Ua valaau atu o ia i le to'atinogafulu ma le to'alua, ona aau atu lea ia te i latou e ta'ito'alua, ua ia tu'u atu fo'i ia te i latou le pule i agaga leaga ..."(Mareko 6:7) O le itula e 1:00 p.m o le "Sauniga o le Osiga Feagai- ga" a le EFKAS-Fort Knox, KY ma lo latou faifeau - Su- suga Faleu Foe Fatu FS ma le faletua ia Areta Ioramo Ve'e Fatu Aperila 25, 2021 na fa'ataunu'uina i le Malumalu o le Atua - Pritchard Place Chapel i Fort Knox KY. O le susuga i le faifeau toeaina Dr. Liona Thompson o ia lea sa ta'ita'i i le Sauniga o le Osiga Feagaiga. O pese o le Sauniga na saunia lava e le Ekalesia EFKAS-Fort Knox. O le susuga i le toeaina Salelsa Fa'alau FT, na ia saunia le tatalo ma saunoa i le amataga o Galuega atina'e Fa'amisioanare i lenei itu i Kentucky. O le susuga ia Tupuivao Ioelu FS (faifeau nofoaiga - Daly Fa'amisioanare i le nei itu i Kentucky.) O le susuga ia Tupuivao Ioelu FS (faifeau Susuga Toeaina DR.Liona Thompson ma le faletua, Susuga Faifeau nofoaiga - Daly City CA) sa fofogaina ma faitauina le Tusi Faleū Foe Fatu, Susuga Toeaina Siausage ma le faletua, Susuga Paia (Mareko 6:1-13). O le Susuga i le toeaina Siausage Toeaina Salesa Faalau ma le faletua Siamu FT, na ia fa'atamasoali'i i le laugaina o le Upu, ma na ia fa'amamafa ai le manulauti (Aperila 25, 2021- Tusi O lenei Ekalesia na ulua'i fa'aigoaina o le "Pacific Amer- Faitau - Mareko 6:1-13 ), “O le atamai ofoofogia a Ie- ican Christian Community" (PACC), sa fa'avaeina e le A'oa'o su” (Jesus’ astonishing wisdom). Fesoasoani ia Mario Lefiti ma lona faletua Taotafa Panama Na ia tomatauina ai le Faifeau ma le Faletua i le galue- Lefiti, fa'atasi ai ma i latou ua ritaea ma fegasoloa'i i le Malõ i ga o le a feagai ai, faapea le Ekalesia i la latou fo'i pito Fort Knox KY. Sa tauaveina mai e le Faifeau-Misionare o laau. O le susuga Fa'asuka Ve'a AF, na fai ma sui o le Au- Faleū Foe Fatu F.S. ma le faletua o Areta Ioramo Ve'e Fatu lotu (EFKAS-Fort Knox) e molimau i la latou filifiliga, lea mai le masina o Setema 2012 seia o'o mai i le nei vaitaimi. O sa faamoemoe ma faalagolago i le fa'asinoga a le Atua. O le masina o Iuni 10, 2021 e atoa ai le sefulu o tausaga talu ina le faifeau ia Faleū Fatu ma le faletua ia Areta Fatu, sa latou fa'avae lenei Ekalesia i Fort Knox KY. Peita'i o le nei Osigā galulue o le faifeau Misionare, a'o lenei ua latou filifilia e avea i laua ma faifeau taulagi a le Ekalesia EFKAS-Fort feagaiga ua suia ai i le Igoa fou - o le "Ekalesia Fa'apotopo- Knox KY. Na tali fuaitau le susuga i le faifeau e tusa ma lo toga Kerisiano i Amerika Samoa - Fort Knox " ma le igoa la’ua fo'i faiga filifiliga e talia le valaau. Na ia faafetaia ai folafola - "O le Talalelei o le Vaomoana." le faatofālaiga a le Ekalesia, ma o le a taumafai i le mafai e O sina tala oto'oto e tusa ai ma le o'o mai o le ‘Au gata ai, ina ia fai le galuega mo le manuia o le soifua Toeaina ma aiga i Fort Knox KY. Aperila 22, 2021, Na mala- faaleagaga o le fanau a le Atua, ma ia viia ai lona Suafa e ga mamao mai Toeaina Siausage & Faletua Merina Siamu FT faavavau. Sa faaopoopo foi le Toeaina ta’ita’i i fautuaga i (EFKAS Epenesa Fou CA) Salesa & Faletua Temukisa le amio, le galue ma le soifua fesoota’i o le faifeau ma lona Fa'alau FT (EFKAS Sacramento CA), Dr. Liona & Faletua faletua i le Ekalesia. O le Osiga feagaiga i le va o le fai- Luse Thompson FT (EFKAS-Ola fou, Pulega LA matū CA) feau, Ekalesia ma le Atua, fa'atasi ai ma le tatalo mo le taunu'u mai i Louisville KY ma sa fa'afeiloa'i atu e le Ekalesia Osigā Feagaiga, sa ta’ita’ia lava e le Susuga i le ta'ita'i Dr. i Fort Knox i le fiafia ma le agaga fa'afetai. Fa'afetai tele i lo Liona Thompson FT. Na taualuga le sauniga i le Talisuaga Paia a le Alii, na ta’ita'iina e le Susuga i le faafeagaiga o outou malaga manuia ma fa'atalau'ula mai. Faleū Foe Fatu FS. Ma o lenei Ekalesia EFKAS-Fort Knox KY, ua galulue i le Pulega Santa Clara i le ta’ita’iga a le Aso To'ana'i Aperila 24, 2021 tamā Toeaina ia Siausage ma le tinā ia Merina Siamu. O le itula e 1:00 p.m. o le feiloaiga a Aiga ma le Ekalesia, O le mae‘a ai o le sauniga sa alo ai loa le mamalu i na amata i le lotu na ta'ita'ina e le toeaina Dr. Liona Thomp- susuga i toeaina, faifeau ma faletua, mamalu o aiga, ma le son. Ina ua mae'a le lotu, ona tapena lea e le Ekalesia i le aofia i le taumafataga tele sa saunia lava e le Ekalesia. O le ali'itaeao o le agatonu o le 'ava o le fesilafaiga. tiakono ia Robert Tua, na fai o ia ma fofoga o le Ekalesia e Ua uma le ali'itaeao, ona feagai lea o le Ekalesia ma paia o fa'aleo se fa'afetai, aemaise fa'aaloaloga. Na maea ona aiga e lua e tusa ai ma lo latou ta'aali'i soifua, ma ua fa'amautu saunoa lea o le faifeau Faleu Fatu i le agaga fa'afetai tele i ai lo latou Osig feagaiga i taulaga soifua ma taulaga ola o aiga le 'Au Toeaina e tusa ai ma le galuega sa latou fitā i tuga ma le Ekalesia i Fort Knox. O Su'emalo Lopā - na fai o ia ma ai - fa'afetai .... fa'afetai tele. Na i’u lea aso i le Saunoaga fa'ai'u a le Susuga i le fofoga o Aigagalua, a e o le Susuga i le a'oa'o ia Fa'asuka Toeaina, Dr. Liona Thompson FT i upu fa'afetai ma Ve'a, na fai o ia ma sui o le Ekalesia i Fort Knox KY. fa'alaei'au ma le tatalo fa'ai'u, ona tu'uama lea o le fua ma Fa'amalõ le fa'atofāla'iga malõ le tapuaiga i Susuga i Toeaina, tatala le filiali'i ma le mamalu o le aofia. Ia tapu ia i le lagi a'o alo faiva aiga e lua i lo latou fa'atasiga, Na fa'aaloalo ane ma fa'amanuia le Atua. 7

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA O le I’uga e Leai Sona I’uga: Ae ese le mea na faatepa iai taapenapenaga a nai tina… UA Faitauga Faa-Mataupu Silisili o Mareko 16:1-8 UMA ONA FULIESEINA LE MA’A! O le mea muamua lava lea na taia ai nai tina, e le gata la o le fuliese o le ma’a, Saunia: Falelua Aiono Lafitaga FT ae taotao tua mai ai ma le malelega e faapea: Ua tu o ia, e le o iinei, AE MATAMATA I LE MEA NA LATOU TUUINA O le tasi o tofiga o le au matutua o le ekalesia e pei ona AI O IA. faia e Paulo, o le fiafia e tusitusi ma faasoa mea alofa Ua fulieseina le ma’a, toe faamatamata i le mea e igoa o faaleagaga, aemaise lava pe a tu lalata mai taimi e o ai. O le le gaogao (emptiness). Talofa e, ua matua faula uma lagona, ala lea o lo’u sau i lenei itulau o le Lamepa; O Mafaufauga taapenapenaga ma le maopoopoga na soalaupule i ai nai tina. Faaleagaga. O le tulaga ese muamua lea ole Toetu i le folasaga a I lenei lava vaitau o le Toetu, e ui ina ua mavae atu, ae Mareko. E le o le faamatalaina o le faiga o le toetu, e le o le lagalaga mai pea le taua o le tusi ga faaaogaina i lea Aso Sa, faatalia foi o le Toetu se’i taunuu atu paolo ma aiga, ae o le Mareko 16: 1-8. Ua tupu ai le lagona e fia fai se faasoa faa- aumaia loa o le Toetu i luma mea. O le ata muamua lea o le tauvaa, ona o le tulaga ese o le aumaia e Mareko o le Toetu. Toetu na faafetauia nai tina. O le mea ua uma ona tupu, ua Na aumai faaiu faa le iloga, toe faaogatotonu, e ta’u e uma ona faatuina le Alii. O le Toetu, o le mea a le Atua. O tamaiti o le faai’uputa, ona e foliga mai o le toetu e leai sona le tali lea a le Atua talu mai Ketesemane. Sa gugu i lea tala lelei aua na gata le tala i le fefefe o fafine, e le’i ta’ua faaleaso, ma tagitui le leleoa i le Aso Faraile. A’o lea faalea- foi i le au so’o e pei ona faatonuina, e leai fo’i ni faaaliga o so, ua gagana le Atua o le lagi ma le lalolagi e ala i le toetu. le Toetu mulimuli ane na tusia i le tala. Ua aliali ai le Atua ma lona mataisau. O le Toetu o lana IOE O le vailiu la lea ua tupu ai lo’u faateteine i le tala, ma (Yes) lena faaTama i le galuega na fita-i-tuga iai le Alii o ua lailoa ai lo’u loto i le fia talanoa iai. O la’u faasoa la e Iesu. O lea la ua fola i luma mea mo se sila maimoa mo nai faapea: O le i’uga e leai sona i’uga. The ending that has tina. no end… the ending that does not have the end. I le vaaiga lava lea, o loo iai foi ma le malelega: AE A tusia la faa fesili ia fuaitau, ona faapea lea: when is MATAMATA I LE MEA NA TUUINA AI O IA. O le igoa an ending not the end? O afea e ta’u ai se iuga, o le iuga? o le mea na famatamata iai nai tina, o le gaogao (emptiness). Afai o Iesu o le faailoga (sign) o le iuga o le taimi (end A’o le gaogao lea, o le gaogao na faia e le Atua. Afai la ua time) o faiga mea a le Atua, ao lea ua toe faatuina, o lona gaogao (tuufua) le tuugamau, o lona uiga, ia saili loa i se isi uiga, o le iuga e leai sona iuga. E lagolagoina tele lenei mea; o le igoa o lea mea, o le lumanai (future); vaai loa agai lagona i mea e pei ona taua lava e Mareko. 1) O le tagata i luma. O le aoaoga mo nai tina ma tatou foi i le vailiu lea o na molimauina lona oti, ma tanumia i le tuugamau, peitai e le gaogao, ia feliuliuai nei loa le faamamafa. Ia silasila loa i le’o lona iuga lena, ua toe faatuina. 2) O le tala ua faauma le Toetu e faavae ai le faagasologa o mea o le olaga. O le tasi faaleiloga ona o le tala e le’i ta‘ua i le au so’o peitai e lei taua o le gaogao na faavaai iai nai tina, o a latou taapena- gata ai foi iina. Ua sosolo ma ua salalau, na tutupu pea foi penaga fai, e le faavaea ai iina le faamatalaina o le mataisau isi faaaliga mulimuli ane. O loo tusia uma ia mea i tusi o o le finagalo o le Atua i le tapenaina o le faaolataga. A toe Mataio, Luka ma Ioane. faaupu ona faapea lea: ua lafotu ma faagaogao le fula ma le O le manaia lea i lo’u manatu le silasila a si faife’au o mamala o mamalu, le tamaoaiga maua o aganuu; e le faa- Dr. Peter Langerman, le Moderator o le Ekalesia tuufaatasi matala ai, e le tau pulea ai foi le finagalo amiotonu fai toatasi Pelipelianei Aferika i Saute. Na ia faauigaina molimau a a le Atua. O le tala fiafia mo tatou e le gata pea lava le Atua i tina (Mareko) ole: The Silent Witness – Molimau Le Leoa le oti, e le gata foi i le tuugamau, e le gata foi i le Toetu, aua (Tusi Faitau Aso). E ui ina le faaleoa, ae molimau lava. Pe e le uma mea a le Atua. O le faasino ala lena o le gaogao e ta’u la pe le ta’ua, e molimau lava ona o le ituaiga tala pei ona aumai e Mareko, ia vaai pea agai i luma – look (Toetu) e fai ona taeao, o le ituaiga tala e fai foi ona augatu- ahead! Na manatu lava nai tina ai o le i’uga lea o mea, aua pulaga. Pe talai foi pe le talaia, e sosolo ma salalau lava ona na vaai ua maliu ma tanumia Iesu i le tuugamau; paga lea, ua o le tala e mamana lona tupuaga. O le tala e toalafanauina le toe faatuina; when is an ending not the end? ola faatuatua o le foafoaga na faia e le Atua. When is an ending not the end? E tolu nai vaaiga e tau VAEGA II: O le Poloaiga na fai mo le Auso’o: “INA TA’U mamanu ai le lagona ua faaalia i luga. O ia vaaiga e ATU I ONA SO’O ATOA MA PETERU, E MUAMUA ATU O mulimuli ta’i i le folasaga na aumai e Mareko. O ia foi IA IA TE OUTOU I KALILAIA…” vaaiga e tolu e mafai ona manino atili ai le mataupu ua ta’ua i luga. O le fili a o nei mea o mafutaga o le tete’a po’o le mo- tusia. E fanau mai ai le malepelepe ma le taapeape. E VAAIGA I: O Fafine na o i le Tuugamau faapea le mea na oo i le au so’o ina ua mautinoa le vaai i le

Na matua liliu Mareko e fai faatoaga le “lisi o fafine.” faa-Satauro ma le tanumia o lo latou ta’ita’i. Ae e lei faatoa O le taua o lenei lisi, ua manino ai au-o-fala i le soifua tupu lea o le va va mamao o Iesu ma le au soo. O mea nei ua mulimuli o nei tina; galulue ma Iesu, vaai ia Iesu na sasaina faamauina: se Au So’o a femisa’i, tauva i le pule ma le ma faa-Satauroina, molimauina foi le tuuina i le tuugamau. mamalu poo ai e sili; se Au So’o augatatagofie - momoe O le o foi i le tuugamau, na o ma mea manogi, o le faailoga vaivai Ketesemana; se Au So’o a faatonu ma otenia so’o – o lo latou auaunaga aua na faalogo ai i a Iesu i le ola auauna Peteru alu ia oe i ou tua; a na toe nonofo ma faalata le Alii; a ma le fai mea lelei. O le taua o lea vaaiga, o tina ua mapopo na latou pelogia ma faafiti le Alii ao tatagi le maini ogaoga o o latou mafaufau e faamatala ai le uiga o Iesu o le alo o le le sasa; a na taufai sulu solo ao faatautau aliali le Alii i le Atua. O le manulauti la o le mafaufauga maopopo o nai lalolagi. E maliu la Iesu, ua matua va-i-maila le au soo ma tina, o le fesili ia i latou lava: O AI E FULIA LE MA’A? ia. O lea na toe foi ai loa i o latou faiva masani i.e. fagota. 8

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA A’o le taeao o le amataga o le vaiaso fou (Toetu), e faapea le TOU TE ILOA FOI O IA I LEA MEA… malelega tuu sa’o mai le fofoga o faiga mea a le Atua: TA’U O lona uiga, e faaali lava le Keriso Toetu. Pe ta’u la e ATU I ONA SO’O ATOA MA PETERU… O I fafine pe leai, e alu lava ma faaali i le au so’o. Pe tautatala pe KALILAIA…E ILOA AI O IA. O upu tautino ma upu tu gugu, e faaali lava le Alii. E tutusa lelei le vaaiga lea ma le sa’o ma le mautinoa, ua toe faitaulia le auso’o taapeape; ua amataga i le fulieseina o le ma’a. Pe ō ile tuugamau e asiasi toe faatutuina sootaga na motusi. Ua amanaia le au so’o pe lē asiasia, ua fulieseina lava le ma’a. E faapea foi i le augavale ma le faatauvaa; ua toe valaauina le au so’o na toe faaaliga o le Keriso Toetu. E mautinoa lava e tupu le faaali o foi ma le leai. Ioe, e le gata mea a le Atua ini sese; e le gata le Keriso Toetu aua foi… E PEI ONA IA FETALAI. E tupu faiga mea a le Atua ini agaga ua leai se faamoemoe. The lona faaali mai, a e tupu i Kalilaia e pei lava o ana fetalaiga. falling away of the disciples and the denial of Peter are not E le tau faamatalaina Kalilaia ua silafia e le au faitau. O le the end of God’s plan for them. The command by the angel nuu mavae o le atu-o-nuu ese. E maua uma iai gaosa ma lies the promise of forgiveness and restitution of a renewed call and a fresh start for them. eleelea ma faigata o le lalolagi inā ona aso. Na taavivili ai foi Afai ua faapeaina i le au so’o, ua faia foi la faapea e le Iesu ma faigata o lana galuega aemaise le fefeu o le tau Atua iai tatou le Ekalesia faatauvaa ma le faavaivai. O le aoaoina o le au soo i le galuega o le usitai ma mulimuli. O le upu moni, ua faliu le silafaga paia e to ai se lafo faatupu e ala Kalilaia la lea, o le NUU poo le AAI mavae. i le Toetu, toe taotao mai ai matua lafo o le faamagaloina, Ae ina ua faia tala o le Toetu, ua ese le Kalilaia lea; ua le sosoo mai ai ma le lafo tanoa, sau ai ma le lafo tafao o le toe o se nuu po o se aai mavae ae o le nofoaga o le amataga o faatutuina, ma le anoanoai o isi mau lafo; o le toe faama- mea a le Atua. E fafatu ai le agai i luma o le amiotonu ma maina, toe faaeaina mai i faaiaina, toe faaatoatoaina, toe tala fou o le Atua faaola. O lona uiga ua le o le nuu/aai e faamalosiau mai vaivaiga na feagai ai. Ioe, o le aumaia lea e igoa ia Kalilaia le faamamafa. O le faamamafa, o le nofoaga Mareko o le Toetu, o le ola e le uma. o le amataga o mea a le Atua. O le nofoaga e iloa ai faaaliga a le Atua. E le o faamamafaina e Mareko iinei le auina VAEGA III: O le mea ua tupu i nai Tina: “UA VAVE O (sending) e pei o Mataio ma Ioane. Ae ole faamisionare lava ATU… MA SOSOLA ESE… UA MAUA I LATOU I LE i le tala fatai ma le siosiomaga fetaia’i. Ole uiga o lea mea, o GATETE. UA LATOU LE FAI ATU FOI SE UPU I SE le malamalama i se oga pogisa i soo se nofoaga, o le TASI, AUA UA MATATAU.” fetaiaiga o le mea moni i nofoaga ua lailai i ni mea valea, o E fai a sina mamafa o le folasaga lea. E ala ona mamafa, le nutilaumea o le amiotonu i ni filifiliga ma ni faaiuga fai ona e pei o le pa‘ū mai o se pomu atomika i le au faatuatua. sese, o le faia o le amiotonu i nofoaga o loo ua saesae ai le E iai mea na poloaina ai fafine e le agelu e o e ta’u i le au mumū o le lotovale ma le sauaina o tagata vaivai, o le olaga so’o ma Peteru (F 7/8). fetaiai o le faamaoni i nofoaga o loo ua lilivau ai le toatele i O le manino ia o Mareko i le aumaia o le mea na tupu i le tuinanau, fao mea ma le matape’ape’a. E mafai foi ona nai fafine; VAVE O ATU MA SOSOLA ESE.. UA LATOU sa’o pe a ou faapea atu o le nofoaga o loo e afio ma papa aao LE FAI ATU FOI SE UPU I SE TASI.. Ua le tautatala, ua ai nei, aemaise lava “OE” le so’o talitonu i le Keriso Toetu. matatau ma fefefe, ua latou o ese gugu. Ae a silasila i le O le loloto faamataupu silisili lea o le silafia a Mareko o amataga o le folasaga o Mareko, na faavaai fafine i le maa ua le Toetu aemaise lava taotaotua mai o le poloaiga a le agelu: fulieseina, na faamatamata i le tuufua i totonu o le tuugamau, “TOU TE ILOA AI O IA I LEA MEA…” O le loloto foi lea na latou lagonaina le fofoga paia, na tautino foi ia i latou; mo tatou: tatou te fetaiai ma le mamalu o le Keriso faaali i a UA TU O IA, E LE O I NEI. Ae afai la ua le tautatala, o lona tatou fetaiaiga ma faafesāgaiga o loo faia nei (Encountering uiga, o le a leai ma se mea o nei mea e faailoa atu i le au so’o. E iai le lape o lea ituaiga gugu. Ua faamama-to-i- & Confrontation). E taia tatou i ona faaaliga o le mafanafana fofoga ai le faatamalii na faaaloalo mai ai le Atua o le lagi o lana amiotonu. O lona faaali mai foi e tuliloaina ai pea aua lana foafoaga e ala i le toe faatuina o le Keriso. E le tiua tatou i lana faamasinoga ina ua tatou teena lana amiotonu. faamatalaoa le lafo tupu na maamaau iai le Atua o le lagi ma Ua ou fia faamaite faavave atu si vailiu lea ona e le lalolagi e ala ile Toetu. Ae o le fesili o mafaufauga, aisea fesootai ma le uiga o le faaiuina faaogatotonu o le Toetu i le ua faaiu ai faapea le tala a Mareko? Ae faamata o se mea lē tautatala ai o nai tina. E lē o se sasi o Mareko, e lē o sese tatau ona iu iinei le tala o le Toetu? Oute matua talitonuina e foi o nai tina. Ua faamatala sa’o lava e Mareko le mea moni le’o le finagalo lea o Mareko. E sa’o ua iu ai iinei le tala, a e na tupu i lea faaleaso. Ua faamatala sa’o foi e Mareko i le le o lona taofi lea ia faagata ai faapea le mea e igoa o le Tala loloto o le Keriso e faaali pea ma faaali pea e pei ona ia Lelei o le Toetu. Pau le mea ia tatou talia, ua ia tusia lava fetalai. O le lē tautatala la o nai tina, o le AVANOA lena ua lana tala e faapei ona iai nei. O le faamatalaina lea e Mareko aumai e Mareko e valaauina ai TAUA, e fai se tali e le mea na tupu i nai tina: Ua fefefe ma le atuatuvale, ua gate- talimasineia ai le lafo tupu o le Toetu ua faliu i ai le agalelei te, ua le tautatala ai ina ua faiaina, ma palaaai. paia o le Atua silisili o le lagi ma le lalolagi. A fai ua gata Ae mo tatou le au faatuatua ma le au faitau Tusi Paia, Mareko i le 16: 1-8, o lona uiga, o oe ma au o le ff 9 -20, tuu tatou mafuafau pe iai se lu’i o taumafai le fai Evagelia e i ai ma le mataupu 17 faaopopo. O tala o lea mataupu fofoga mai. E iai le mea lenei ia tatou mautinoa lelei ai. E faaopopo e sau mai i a ta’ua, o le ta molimauina o le Keriso 360 degrees le maumaututu o Mareko i le mea e igoa o le faaali ma lana amiotonu i totonu o fetaiaiga ma finauga o loo Keriso Faaali. O seevae ia e lei mafai ona pauu ese mai i tatou faia nei. O ta’ua foi e faaalia ai le lē uma pea o mea a le alofi vae o Mareko, O le Keriso Faaali. O le malelega lea a le Atua. tagata o le Atua na ia faamauina i lana tala: E MUAMUA Ia manuia lau faitau. Faafetai le Atua i lou mana fetalai, ATU O IA IA TE OUTOU I KALILAIA… soifua. 9

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA O lenei tusitusiga, ua faaulutalaina “Mafutaga Tina Ola Tauafuafua (Pregnancy): ma Tama’ita’i Talavou o le Pulega Fofō ma Alataua”. O Introducing and Exploring an Eco-Theological Model lo’o faaogaina ai le Gagana faaperetania e tusia ma lo- from the Pacific for the World mia ai i le ta’ita’iga a le Faletua o le Faifeau Toeina ia By Rev. Filomena Hunt Leituala Mina Saifoloi F.F.T., ma le lagolagosua a faletua o faifeau tausi aulotu ma Mafutaga Tina mai falesa e valu o Presented to the lenei Pulega a Fofō ma Alataua. Atoa ai ma le pepa sa Mafutaga a le Aufaigaluega (Retreat) saunia ma tapenaina lava e le Faifeau Faiaoga Filomena “E TU MANU AE LE TU LOGOLOGO” Hunt Leituala F.F., ma o lo’o faaogaina ai foi le gagana KananaFou Theological Seminary April 5-8, 2021 faaperetania. Pulega Fofõ and Alataua - The starting point of life is a mystery because it is an unanticipated event that takes place in the union of two sex- Mother and Daughter Annual Camp es. The formation of life is a special occasion, a benefit wait- TH th APRIL 9 -10 , 2021 ing to unfold and manifest into form. It is a period of great success celebrating the viability of a certain being as it takes I would like to thank God for the opportunity to fel- its concrete form. Overall, it is a celebration of existence lowship and witness the fruition of the Mafutaga Tina and and being part of the created and creation. Ola tauafuafua is the Young girls of Fofo & Alataua, as they take part in the a beautiful process in the making of the universe because it Annual Mother and Daughter Camp 2021. relates the presence and the reality of one to another. This years theme “Come out of Babylon” was an em- The ola tauafuafua eco-theological model encompasses powerment message throughout our Weekend Camp for the whole of creation in every living existing manifestation the Women of all ages of Fofõ and Alataua District. Dur- of being or life on earth regardless of form. This model at- ing the Opening Service on Friday, each Women/Youth tempts to establish a relational theological perspective which Group from the 8 Parishes (Fagamalo to Leone) performed connects all life form and shares a commonality among the Skits, and Evangelical songs and dance. All group perfor- created forms of earth. mances were given a topic to share on, such as Abuse, Do- Ola tauafuafua is literally translated as life in its fetal mestic Violence, Drugs and Alcohol, Bullying, Suicide state or the beginning stage of life. In simple terms, it means and more. All the social issues we are facing today…they pregnancy or the stage of carrying a developing offspring all go against our God’s will in our lives…SUICIDE? The within the human body. In the pregnancy stage, the fetus is devil is a liar! Suicide is no one’s way out. Abuse… not fully developed which means it is still in the process of physically, mentally, and sexually….get out of it. Drug becoming. In pregnancy the baby is slowly taking its final and Alcohol abuse…Come out of Babylon….sing unto the form, assuring that all its organs are in place and ready to Lord, meditate and speak up. take its first breath outside the womb. At this point, it is still Immediately following Dinner that evening, guest speakers attached to the mother, dependent for nutrition and surviv- Dr. Julia Foifua of DOH, and Tuumafua Maiava of DHSS al. In other words, life is dependent on the mother, the carri- shared a powerful message to two groups, the women and er and giver in order for its development to fully progress to the young girls. “Let us not remain idle in such trying its final stage. times. We all have a responsibility to get out of any, if The Ola tauafuafua model proposes to express a more not all, - bad situation. “ relational and intimate mode of affiliation disclosed between Early Saturday morning started with Worship and the mother and unborn child. It is a unique bonding weaved Morning Devotion lead by Ana Tuigamala FFNA. with love and sincerity of the heart. This model of ola taua- Amongst the activities to follow, was a very spiritual and fuafua is one of body experience which conveys all life well informed presentation by Rev. Dr. Filomena Leituala forms. McFague expresses similar understandings stating of KFTS. She reiterated on the value of an individual “…the model of body includes all life-forms, indeed, all within the realm of church and family. (Rev. Dr. F. Lei- matter on our planet as well as in the entire universe…The tuala’s paper will be included in this edition as well.) primary base or meaning of the model is our own bodies as Then we concluded our presentations with a visit from the well as the familiar bodies of other animals we see about PROM Group (Tracy Porotesano and Tamiano Gurr). It us” (1993, 16). As a result, the use of body in the idea of ola enabled some of the women to share on their experiences tauafuafua reveals evolution, ecological interrelatedness and and relationships with their daughters. Allowed them to interdependence (McFague 1993, 18) which are elements of come out of their comfort zone and their fear of sharing a relational appropriate and friendly model. their issues with others. It was very liberating and emo- tional to hear the testimonies. Rethinking the Theology of God I want to acknowledge CWM for the Empowerment In rethinking the theology of God, ola tauafuafua could Funds, and the entire Pulega Fofo & Alataua Women’s mean a variety of things, but one in particular will be exam- Fellowship, especially the selected Camp Committee for ine which is the essence of God as Mother. God as mother is always supporting the clergy. a more personal approach because it is an aspect of my expe- Lord bless you all, and come out of babylon rience. Mothering has a more God-world relationship that is relational and non-hierarchal in the sense that it connects to all members of the immediate family. A mother’s warmth Mina Saifoloi FFT and sense of being entices people to connect, dialogue, and 10

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA communicate with one another. Similarly, God interconnects Likewise, the church is called to take on a similar role of with the world and the whole cosmos in the same inter- caring for creation. The Church needs to be mindful in its changeable way. approach to recognize that all things are ola tauafuafua or Ola tauafuafua is a given inheritance or trait of being a just in the beginning stage of life. The Church’s role is to mother. In the process of becoming a mother, ola tauafu- acknowledge and firmly state its position in supporting the afua becomes an endowment which has divine means of well-being of creation and not just humanity. The mission transposing life between a union. Such is the image of God of God is not just for human but for all of creation. The sal- and the world. God is in the world. The perception of the vation of creation is dependent on the faith and work of the world as God’s body to which ends God is presently the church to combat violence and the injustice intentionally and mother (McFague 1987, 87) expresses a phenomenon of unconsciously inflicted on the most part of creation. In like God who is intimate, involved and included in the ongoing manners, society should encompass the same vision as the cycle of life. This is the significance of the ola tauafu- church is the threshold within societies. With the outreach afua in that it is the development of life. The world is the function and role of the church, society may become aware womb of God which carries the ola tauafuafua. The womb of an ongoing dilemma which they have long been ignorant of God holds all life form. We are all in the womb of God, of. By making aware of the situation and its relevance, soci- conversing and dialoguing with each other. We; people, ety will follow by example. animal, plants, earth, land, air, and all are related to one an- Furthermore, the newest awareness of combating an evil other. Mollenkott made a similar point stating, “Out of that amongst our own midst will contribute in the well-being of all-encompassing womb God has given birth not only to all the holistic earth. Most of us are unaware of the crisis and human beings, but to the whole magnificent natural creation danger of our misuse and abuse of earth’s resources that we as well” (1993, 16). The womb is a cycle of life. The womb fail to recognize that we are taking life from earth as links all the ola tauafuafua to God. The bond of a mother well. In other words, if we are made conscious of our be- and child is reciprocal of growth from the mother to the haviors, we may be able to control the problem. The solu- child and in return from child to the mother. In familiar tion begins with us. This model warns people of their un- terms, it is a reciprocal surge in sharing traits, feelings, nutri- thinkable behavior on the basis that they will acknowledge tion, well-being, and affection. Ola tauafuafua becomes the earth and the entire world as the abounding womb which grooming stage where the mother is preparing the child for cares for all the ola tauafuafua. So, if human decides to the world, and the child in return is preparing the mother for treat it like a dumping ground or landfill, they will have to his/her arrival as well as for parenthood. Together, both are think twice because they themselves are part of the tube that adapting to one another, ensuring progress and success of connects to God. By treating the environment like a dirty relating to one another in a smooth stage of development. place, they also are looked upon as filthy and unclean. In addition, ola tauafuafua is a reflection of the revolv- ing world. We are part of this world in motion. We are unit- Biblical and Theological Roots ed and one with all life forms residing in the body, which we Of the many bible verses which roots the ola tauafu- know as the world. In other words, we are small bodies afua, John 1:14 stands out as the focusing site. The state- linked and dependent on the bigger body; that of the ment; Word became flesh and lived among us means that world. A similar image of the ola tauafuafua is that we are God took flesh and tented among us (Tofaeono 2000, in the placenta of the world. The world is preparing us to 254). The incarnation of God in Jesus is our central Chris- live fully and respect the environment where we reside. As tian faith. God became human in Jesus as revelation of di- maintained by McFague, “we ought to love and honor the vine truth. As Tofaeono explains, “the sole purpose of body, our own bodies, and the bodies of all other life-forms God’s sending of Jesus to the world is to give and uphold on the planet. The body is not a discernable garment… life in its wholeness. Jesus set that example when he incar- rather it is the shape or form of who we are” (1993, 16). In nated into human form. The transformation alone is the the content that we are in the placenta, we rely on earth for right of the unborn to have life. Jesus was once in that state nourishment, continuity, and existence. Earth also responds of ola tauafuafua. He showed us that he is no different; nei- to us according to our cry and wants for survival. Earth ther supreme nor above creation. He maintains his grace as gives freely without hesitant of the many resources it con- part of the creation in God. Jesus was one with the Spirit in tains. Earth provides for all living things; preserving a gravi- God. It is a life originated and founded on God’s gracious tational environment which sustains life and growth. Re- love (Jhn. 3:16; cf. 14:19)” (2000, 255). In light of Tofae- gardless of earth form, people, animals, plants, water, land- ono’s discussion, it indicates that God sending his son is not mass, and more; all are subject to one another in sustenance for the salvation of humanity alone, but for all creation. Je- of life. Such is the unfolding miracle of the ola tauafuafua; sus in the world shows that he is like us; birth and nurtured God as mother gives freely of her love, service and all for from the same womb. the manifestation of the new life in the womb. Such is also However, directing attention to Jesus experience in the the image mention by Phyllis Trible in the use of the He- womb is significantly historical because this is ola tauafu- brew word rachum or racham, usually translated compas- afua. Jesus who is the word was in the womb of a human sion, but could meaningfully be translated as ‘God’s womb mother, a created being. This is an absolute phenomenon, love’ (Mollenkott 1993, 16). This illustration can be under- especially when contemplating how God who creates is born stood in the sense that everything which exists of the womb through a created being. This is symbolic of a relational is given not only life but the unconditional love of God who becomes involve with creation. It is an affirmation God. God takes in the necessary nutrients, cautious that it of a God who dwells in us, telling us that God is not beyond does not harm the new life. or separated but in connection with creation. Faaauau itulau 10 11

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA God in the womb is a miraculous image because it shows child. It is an exceptional model for parenthood. Although that Mary, a human mother had a part to play in conform- the mother is thebearer, the father also plays a vital role in ing God. Mary had a part in nurturing, safe-keeping, and the manifestation and development of a healthy baby. This I grooming God in the early stage of life. Thus, confirms believe is a positive impact because it deals with the founda- that God relates to all creation mystically, unbound and tion within a family structure. Any relationship begins with- freely. As Tofaeono expresses, the incarnation of Jesus is in the scope of a home. The home is where all components not anthropocentric, but biocentric. It is not political or a of viability exist. The mother, father and children are pre- religious domination of the world…, but an act of libera- sent, inter-relating and connecting with one another. The tion, the salvation and the redemption of communal life home is where life is labored and developed through maturi- (2000, 256). ty. Relationship indeed progresses and grows within a home. Theologically, the incarnation of God through Jesus is In addition, this model is similar to other eco-theological seen as an activity of the grace of God for all, not just hu- models in the sense that it touches on relationship and is also man kind. The incarnation of God’s grace is experienced cosmos-centric. In other words, it is non-hierarchal and non in every thing and in every life-form (Tofaeono 2000, -anthropocentric. Instead it focuses on an experience that is 256). Jesus revealing to us in human or creation form is generally found in all of creation in terms of reproduction God’s grace affecting us on a holistic level. Considering and the vitality of life. Ola tauafuafua is a universal model the manifestation of God and Christ in created form, we that attempts to connect all of creation in the circle of recognize the core and root of ola tauafuafua in relation to life. Life is what relates everything, from a tree to an insect, surrounding elements, especially the environment. In any from a man to a fish; life is the element that ties all life form pregnancy stage of any life form, the viability of that life in a network. depends on the mother who shelters, shares, and protects Furthermore, this model rids of inequality, violence and the unborn life. But, the relationship does not end there; injustices. It does not inflict a system that is seen from top- the new life is prone to its surrounding. Meaning, it notices down but incorporates a more level, mutual frame- the difference through the warmth of the sun, the voices work. This mutual framework is more collective and recip- outside and inside the womb like the beating of one’s heart; rocal between the mother, the child, and the environment. It the taste of certain food, and the feel of pressure against its is integral in that people rely on plants and animals as much safety bag. These are just some association of the ola taua- as the land, air, and animals rely on human beings. fuafua, but the image of it inside the womb expresses a clear association and familiarity with growth and life. In Weaknesses of the Ola Tauafuafua Model other words, the continual existence of the ola tauafu- On the contrary, although the positive effects of models afua in the womb depends on its relation to the womb. It are unique and pleasing, there are also downfalls. The familiarizes itself with the inside of the womb. downfall is that what may work for some might not work for Ola tauafuafua is similar to McFague’s interpretation another. This model is from the eyes of a mother who of God as Mother when she recites, “God is creator, the chooses to see only the positive and is speaking from the source of life, of all forms of life: that is the critical theo- experience of having multiple pregnancies. Yet, there are logical statement, and the theological way to imagine that unknown factors invisible to the naked eye which has affect- statement for our time must be commensurate with the ho- ed other mothers. Take for example; what is not mentioned listic, evolutionary sensibility. The picture of the universe is that every mother has a different experience with their as the visible creation coming from God’s reality and ex- pregnancy or ola tauafuafua. Some have experienced it pressive of God-the picture of God giving birth to her once and chose not to repeat it because of the agony, dura- ‘body’, that is, to life, even as we give birth to children- tion and changes they have had to adapt to. In addition, provides a model of kinship, concern, and affinity marked- some ola tauafuafua encounters miscarriages which is a dev- ly different from the distance and difference of the artistic astating effect. There are cases of unwanted ola tauafu- model” (2000, 111). afua where the unborn is aborted. Thus, are just a few ex- Simply put, ola tauafuafua is a vision of life in the amples of the negative side of this model which has not been world. The developing fetus in the womb is symbolic of discussed or explore. life in the world. The womb is the universe with which life Furtherance, although there is a clear relation between is cared and nourishes to fulfillment. This is an implicit the mother and the attached fetus, there is danger in relation- image of life dependence on the world because the world is ship because not all mother reacts to their pregnancy posi- relational in the same sense that it is life in itself. The tively. In other words, there are cases where some ola taua- world not only provides for life within it, but is also viable fuafua are born with defects because its either genetic which in that it is alive and flourishing. Life forms and the uni- is acceptable, and there are some who have fail to recognize verse correlate to one another in a giving and receiving the life they carry, consuming drugs and dangerous sub- relationship stances. The ola tauafuafua ecological model may best be suited Strengths of the Ola Tauafuafua Model for places such as the pacific because most settings within The strengths of the ola tauafuafua model is that it is the pacific are communal. By communal, cultural values from a personal experience of a mother with numerous and norms are upheld and highly respected. Contrast to the pregnancies. Significant life events such as pregnancy, west where land masses spread far out, it may not be appro- studies, work, and care-giving make this experience mean- priate and may go unrecognized because of the lifestyle and ingful and close to heart because I can relate the matter individuality in perception which tends to be quite com- from an understanding of my relationship to my unborn mon. Majority are centered on their individual well-being, 12

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA individual gain, prosperity, and safety that any connection land, crops, and more. The same is said of the tilling of land with others is perceived as unjust and non-relational. and planting crops. Through farming people along with the Ola tauafuafua also has limitation in that the image of a land and plants are connecting and sharing with each oth- pregnant mother can also be interpreted in light of a confine er. People benefit from the land in that it nourish the crops relationship between the mother and child, excluding the to flourish; land benefit from human activities such as tilling environment and all other around. This is another weakness and watering the land to enable growth. The land is home to to the model because some chose to see and interpret this many small organisms. perspective in this light. Regardless of the effort to validate The continual relationship of all creation with one anoth- that ola tauafuafua is indeed presented in light of relation- er is important and necessary in sustaining life. Every life ship in a home, nest, forest, or water. The limitation is the form contributes to the growth of one another; most contri- shortcoming of the writer to emphasize the relevance of butions are exchanged unconsciously through our activi- pregnancy in an eco-theological model. ties. But, the most relevant point is that the more it interacts, it becomes a relationship of internalizing that model of em- Application of Ola Tauafuafua in Pacific Context bracing and encompassing the surrounding along with its An everyday experience of the ola tauafuafua in Samoa resources. and most places in the pacific is foremost a challenge. It is Conclusion challenging because cultural contexts demands a lot of a In conclusion, ola tauafuafua is a relational eco- mother. A mother wears many hats because of the countless theological model which serves the purpose of aiding our responsibilities they are in charge of. Mothers are responsi- continual existence. This model refers to a life in the stage ble for life-giving and life-promoting activities such as care of pregnancy. The relationship of the mother to the attached giving, counseling, making ends meet through double work unborn is similar to the child relating to his/her surroundings of both house chores and a paying job. She is an advocate being inside the womb. The bottom line is the unborn is and best friend to her husband and children. Such are some groomed and make ready for separation and independence of the nurturing aspects of God as a mother. God is many outside the womb. things that are beyond our knowing. God is the true essence The ola tauafuafua is an essential model relevant in tack- of ola tauafuafua because it is always nurturing and giving ling the current dilemma of climate change. As we have of love and grace for the common good of all creation. heard, there is a threat in creation due to the massive violent Ola tauafuafua is an everyday experience in terms of and unjust human activities. These human activities have preparation, provision and ensuring sustenance of life. Gen- polluted and damaged earth. By damaging earth, it provoked erally, the buzzing activities of capable bodies on a daily hazardous and challenging changes that may cause extinc- basis affirm the urgency to preserve and foster the ongoing tion, major loss and love of creation. For instance, the glob- existence of life. This is a natural stage for all life form is al warming or the fast melting of massive ice can cause sea the intension to support and continue life. In reality, the ola level to rise, overflowing and probably sinking many low- tauafuafua in a woman can only be deliver and remain alive land areas like Tuvalu, Kiribati and Fiji. Other dilemmas through the continual intake and well-being of the fostering include the sudden changes in season, a massive heat rush mother. This means that whatever happens to the mother and sudden natural disasters such as the repeated cyclones, can also affect the unborn child. In cases where the moth- flood, tsunamis, and more. er’s life ceases due to an unfortunate event, the same would Therefore it is essential to raise consciousness about the befall the unborn if not quickly removed from the mother. motherhood of God in that it enhances relationship among However, our daily interaction and interrelationship is the whole of creation. McFague suggested this when she seen in the ola tauafuafua. For example, one of the major stated “to say that God is present in the world as mother, effects of the tsunami which overshadow the Samoan is- lover, and friend of the last and the least in all creation is to lands is the preservation of natural rain water. People use characterize the Christian Gospel as radical, surprising government water for everyday activities such as shower, love” (McFague 1988, 88). This is the gift shared in the ola cleaning, and washing except for consumption. People rely tauafuafua; sharing and nurturing love between mother and mainly on rain water which is contained and rewashed in offspring. In other words, “the picture of God as a parent clean containers for drinking. Thus is an act of interrelation (mother) is on the side of life (McFague 1988; 88 cited in with the environment; making use of the resources which Johnson and Filemoni-Tofaeono 2003, 55). The overarching are freely given through the relationship of the atmosphere bottom line is that the love of God is depicted as a parallel and the water found on earth. Although the experience of with the love of a mother (Johnson and Filemoni-Tofaeono the tsunami was disastrous and heartbreaking there is good- 2003, 55). Thus is the reflection of the ola tauafu- ness out of it. One of the positive impacts as was discussed afua modelas it seeks to bond life with another life; mother is the recognition of pure clean rain water over filtered, re- to the unborn; unborn to the world. cycled waste-water. This is an indication of our acknowl- In addition to the climate crisis, this model of motherhood edging the environment. aspect also tackles evolving issues like violence and oppres- Furthermore, a common trait among the pacific is that of sion. As noted by Brubaker, Peters, and Stivers, farming. Majority of pacific islanders, such as indigenous “Relationship is constitutive of who we are and what we can Samoans and Fijians are rooted in farming, raising become. Relationship makes us or breaks us” (2006, crops. They utilize the soil, the land to raise crops which 29). Violence has been seen in many forms. One is seen feeds the family rather its through selling or personal use, through the mistreatment of migrating laborer’s who are the land provide for the family. Such is the reciprocal of seeking help for their loved ones. For example a female la- the ola tauafuafua; continual provision between people and borer from Mexico is mistreated through….. Faaauau itulau 14 13

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA low wages and long hours. In addition, abuse of power over toetu.O le va’aiga a le tusi o Tanielu, o lo’o fa’amatalaina creation is another form of violence against creation. This is mai ai e le tusitala e uiga i le tagata ua oti e fa’apea. “E in terms of a traditional mindset that men have dominion to’atele foi o ē momoe i le efuefu o le ‘ele’ele latou te ala over creation. As a result, creation is abused and violently mai, o isi i le ola e fa’avavau, a o isi i le fa’alumaina ma le mistreated through acts such as over fishing, nuclear testing, inosia e fa’avavau. (Tanielu 12: 2). massive destruction of trees, and more. O le fa’amamafa e uiga i le toetu, o le oti ua nā o se Thus, it is important to understand that ola tauafuafua is moe, ae ina ua toe ala mai, ona vaeluaina lea o i latou sa an indication that all life are still in its developing stage. We momoe, i le efuefu o le ‘ele’ele i ni vaega se lua. may presume that some have passed the developing stage (i). O isi i le ola e fa’avavau. into maturity, but the truth of the matter is; the ongoing ex- (ii). A o isi i le fa’alumaina ma le inosia e fa’avavau. perience we face on a daily basis is a sign of life in progress, E tusa ai ma le va’aiga a le perofeta o Isaia, “E toe ola development. It has not yet passed to the stage of depend- mai ou tagata oti, o latou tino oti e toe tutῡ mai. Inā ala mai ence and viability to be on its own. Kanongata’a assures that ia, ma alalaga fiafia outou e o nonofo i le efuefu.” (Isaia 26: “God’s female maternal womb enables our birthing to come 19). O le manatu o le perofeta, ua na o ē amiotonu e toe tutῡ about with force and firmness but also with creativity and mai i le oti ma le alalaga fiafia. gentleness, without violence” (1992, 7). In Kanongata’a’s O le manatu o Iopu. “E ui lava ina fa’aumatia lenei ti- discussion, our experience of God is ongoing; God’s revela- no, pe a mavae atu lo’u pa’u, a e ou te iloa atu le Atua i tion is renewed daily in our knowing and in relationship with lo’u tino, ou te iloa atu iā te ia mo a’u lava, e va’ai atu foi one another. In essence, it is best to consult a more mean- o’u mata iā te ia.” (19:26–27). O le manatu o Iopu, e ui lava ingful model such as the ola tauafuafua model to entail the ina fa’aumatia lona tino, a o le fa’amaoni ma le amiotonu o possibilities of what it means to be in connection with our le tagata i luma o le Atua, e toetu ai o ia nai ē ua oti, ina ua environment. Its identity defines our role and place in sav- toe fa’atuina o ia e lona togiola. ing our skin. It benefits both our chance for life, and also the O le agaga lava lea o lo’o pese ma alaga ai le fai- chance for a healthy and more productive environ- Salamo e fa’apea, “O le mea lea e fiafia ai lo’u loto, ma ment. Such a place is a resemblance of the temple or body ‘oli’oli ai lou mamalu, e malōlō foi lo’u tino ma le of God; clean and welcoming for all new life to prosper. saogālemῡ. Auā e te lē tu’ua a’u i le tu’ugamau, e te lē tu’u atu lo’u tagata pa’ia ia o’o i le pala.” (Salamo 16:9 -10). MANUIA LE MAFUTAGA VA’AIGA FA’A-FEAGAIGA FOU I LE TOETU

*********************** O le tula’i o le Aposetolo o Paulo i luma o le fa’amasinoga fa’a- Roma, na ia fa’amatalaina atu ai iā i latou uma sa potopoto, lona taofi mausalī e uiga i le toetu. “O lo’o ia te a’u le fa’amoemoe i le Atua, ua taofia foi e i latou nei, o le ā OFISA O A’OA’OGA KERISIANO toe tutῡ mai ē ua amiotonu, atoa ma ē ua amioletonu “O SI LEO E FAGUFAGU ATU MAI LE (Galuega – 24: 15). O le ala foi lea na tusi atu ai Paulo i le TAEAOAFUA O TUPULAGA Ekalesia i Korinito, ‘o le toetu, o le pneumatikion’, o le

MATAUPU - “AVEA LOU TALAVOU MA toetu e pei o le toe fanau mai i lā le agaga (resurrection is MOLIMAU MAUSALĪ I LE TOETU O IESU” seen as a spiritual rebirth). E pei ona ta’ua, o le toetu mai o Iesu Keriso nai e ua FA’ATOMUAGA: O le manatu autῡ o lo’o fia fa’amama- oti, o le fatu ma le totonugālemῡ lea o le fa’atuatuaga ma le faina i lenei fa’atalanoaga. Avea lou Talavou ma molimau talitonuga fa’a- Kerisiano. Ma o le ala lea, e aga’i tele ai mausalī i le toetu o Iesu. O le uiga o le upu toetu i lona lava le Feagaiga Fou, e fa’aogātotonu ai le mataupu silisili va’aiga lautele, o le toe ola mai, po o le toe soifua mai o lē e uiga i le toetu. ua oti. (Resurrection is a return to life subsequent to death). O lo’o molimauina uma lava e le ‘au faievagalia, Ma- O le agaga ma le fa’amoemoe maualuga o lo’o fia tulituli- taio, Mareko, Luka ma Ioane le toetu, po o le toe soifua loaina o le toetu, o le taumafai e fa’amatala le uiga o le toetu, manumalo mai o Iesu Keriso nai le oti ma le tu’ugamau. O po o le toe soifua mai o Iesu Keriso, ina ia fa’aolaina le taga- le atoaga lea o le ‘kerygma’ - ‘o le mataupu silisili o le ta agasala o le lalolagi, o lē ua salamō ma le fa’atuatua fa’aolataga ua saunia e Iesu Keriso e ala i lona maliu ma fa’amaoni. Auā o le toetu o Iesu Keriso, o le fatu lea ma le lona toetu. O le agaga o le ‘au faievagalia, na tusia ma moli- totonugālemῡ lea o le fa’atuatuaga ma le talitonuga fa’a- mauina le fa’aaliga o le Keriso toetu i le ‘au fa’atuatua, ina Kerisiano. (The resurrection of Jesus Christ is the heart of ia mausalī ai lo latou fa’atuatua. the Christian faith). O le mau a Ioane, “na tusia ia mea, ua tatou iloa foi, e moni lana mau” (Ioane 21:24). O lona uiga, o le molimau i VA’AIGA FA’A-FEAGAIGA TUAI I LE TOETU le toetu, o le fa’amaoniga lea, ma le fa’amausalīina lea o le E ui lava ina sa talia gatā i le manatu ma le taofi o le fa’atuatua o le tagata talitonu. tagata Iutaia, le ola i tua atu o le tu’ugamau, auā o lō latou I le tusi o Galuega 9:1-9, o lo’o fa’amatalaina mai ai le talitonuga, o le ola o le tagata, e uma lava i le maliu po’o le liliuina o Saulo, ma le tofia o ia e fai ma Aposetolo, ina ua oti. O le tu’ugamau, o le muta’aga lea o mea uma lava. Peit- la feiloa’i ma le Keriso toetu i le ala i Tamaseko. O lo’o a’i, o lo’o manino mai i nisi tusi o le Feagaiga Tuai, sa i ai manino mai ai, o le molimau i le toetu, ‘e liliuina ai ma suia pea lava le fa’amoemoe maualuga o le tagata. E ui lava ina ai le olaga o le tagata.’ ua toe foi i le efuefu ma le ‘ele’ele le tino o le tagata e ala i Ae lē gata i lea, o le molimau a Luka i le tusi o Galuega le maliu po’o le oti, ae sa i ai pea lava le fa’amoemoe mo le 1:1–11, o le molimauina lea e le ‘au so’o le afio a’e o le 14

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA Keriso toetu i le lagi, ma le afio ifo o le Agaga Pa’ia i o E fa’apefea ona avea lou talavou ma molimau mausalī latou luga, ma ua avea lea ma ala ua fa’atuputeleina ai le ma le malosi i le toetu o Iesu Keriso? Ekalesia i lona amataga. O lo’o manino mai ai, ‘o le moli- E molimau lau amio ma ou uiga fa’aalia. E molimau lau mau i le toetu, e afio mai ai le Agaga Pa’ia, ma e gagana ma ou manatu fa’aalia. E molimau au mea e fai ma fa’atuputeleina ai le Ekalesia.’ galuega e te fa’atinoina. E molimau i lou olaga atoa i totonu o lou aiga, nu’u, atunu’u ma le Ekalesia. IA MANUIA O LE MOLIMAU I LE TOETU, E ATAGIA MANINO OUTOU TUPULAGA. MAI AI MEA NEI: 1. O le molimau i le toetu, e fa’amaonia ai ma Saunia: Setefano Pouli Lefale, Faatonu, OAK fa’amausalīina ai le fa’atuatua o le tagata talitonu. 2. O le molimau i le toetu, e fa’aliliuina ai ma tofia ai le ********************************* tagata mo le Alii. 3. O le molimau i le toetu, e fa’apa’iaina ai le tagata e le FA’AFOU FALEAOGA KANANA FOU ELE- Agaga Pa’ia, ina ia fa’atuputeleina ai le Ekalesia. MENTARY SCHOOL

O le masina o Iuni 2020 na a’e ai se finagalo i le TOE MANATU Laulaufono ma le Komiti Fa’afoe a le Aoga tulaga muamua O le agaga maualuga lea o lenei fa’atalatalanoaga. ‘Ia avea i Kanana Fou, ina ia faia se galuega toe fa’afou mo faleaoga lou talavou ma molimau mausalī i le toetu o Keriso.’ Ua o loo i le itu i sisifo o le lotoā o le aoga. E mafua lea lagona maitauina i lenei vaitau ua tatou i ai, ua tele lava suiga fou ona o le tulaga faaletonu o loo molimauina i taimi e tetele ai ma mea mata’utia ua tutupu i le lalolagi, aemaise lava i tu- timuga, ona sao lea o le vai i totonu o potu aoga pito i lalo pulaga talavou. Ta’oto ia la le lalolagi tele, ae o tatou lava ia, ua telē le a’afiaga o tupulaga o tama ma teine i fa’afitau- ma fa’aleagaina ai nofoaga o a’oa’oga a le fanau. O lea sa lu e le’i masani mai ai i aso ua mavae. Ta te lē tu’ua’ia foi fa’atulagaina ai loa le vaiaso mulimuli o le masina o No- suiga, auā e lē o suiga uma foi e leaga ma lē lelei. A o le vema e amataina ai le galuega. O le tupe sa fa’amoemoe mo fa’anoanoaga tele, ua avea suiga lē lelei o tupulaga ma ala lea galuega, o le tupe fesoasoani mai le Covid-19 e pei ona ua matuā solomuli ai lava i tua la latou molimau i le Talale- fa’asoasoaina i aoga a le malo ma aoga tu ma’oti. O kon- lei, le tala i le fa’aolataga na saunia e le Keriso toetu. ekarate sa feagai ma lea galuega tele; o le Island Pearl Inc. Fa’ata’ita’iga: ua a’afia le mafutaga i totonu lava o le ma le AhFutu & Silo Luao Co. lotoifale o le aiga, i le va o matua ma fanau, ona ua televave E lē faigofie le taumfaiga o lenei galuega, ona e fai foi o tele le ō a tupulaga, e sa’o ai le isi faifeau o le talalelei, ‘o le naunau atu, ae le tutusa ma le naunau mai o latou o loo tupulaga i aso nei, ua laiti tausaga, a o fika ua lapopo’a. O fa’asoasoaina ia tupe fa’aaoga. E le gata i lea, ae tele foi isi isi o tupulaga ua avea le maua o le poto ma le atamai mai auala e tatau ona uia muamua ona fa’ato’a fa’amatu’u mai a’oga maualuluga sa a’o’oga ai, ma ala ua latou lē iloa ai le lea o se seleni. Ae faafetai i le Atua e le’i avea ia fa’aui- va tapuia ma tagata. lavea ma auala e taofia ai le faiga o le galuega. Ua taumafai foi nisi fanau fa’afiapopoto, e suia le O le masina o Mati aso 19, 2021 sa faia ai se sauniga fa’agasologa o aiga mai le tuana’i i le taimi nei, ae taofi le pu’upu’u e fa’apaiaina ai lenei galuega, ma o le Susuga i le ta’ita’iga a matua. Ua afāina tele foi tupulaga i fa’aosoosoga Failautusi Aoao a le Ekalesia EFKAS ia Rev. Nafatali Fa- ma le tu’inanau lē ma’ona, i mea fa’afiafia o le olaga e vave lealii sa ta’ita’ia lea sauniga mamalu. Sa le’i auai le mamalu oti ai. Ae sili ona fa’anoanoa, ua faula’i ma fa’aopoopoina o le Ekalesia i ona tulaga fa’a-lupe e fa’apea foi i le mafuta- pea le faitau aofa’i o tupulaga talavou, ua lē toe iloa le auala ga a tinā i lona aoao. A ua faia lava le Laulaufono ma sui o i le falesā, ae fa’asāolo pei ni tevolo i le vaiaso atoa. Ua le Komiti fa’afoe i lea taeao. Sa faatasi ai foi le Tama’ita’i manatu nisi tupulaga, o le alu i le lotu ua maumau ai lona taimi, o le auai i le Autalavou ua o se mea lē aogā mo ia, Pule Aoga le foma’i ia Liza Sauni-Lolopo ma le paia i fai- auā o le ā fa’alavelave i ana tafaoga fiafia o le vaiaso. aoga ma tagata galulue uma o le tatou aoga. E ui ina sa lou- O le upu moni lava, ua avea ia tulaga ua a’afia ai tupu- louā le tau ma to’ulu malosi timuga i lea taeao, ae o se laga, ma ala ua faigatā ai ona iloa e tagata ni foliga o le Ker- taeao o le faafetai ma le faamanū ona o le fa’amoemoe sa iso Toetu i o latou olaga, ae ua nā o foliga o le tiāpolo. Ua lē tu’u i le Atua i le tatalo a’o lea ua fa’ataunu’uina i le lelei po ua augāpiu lava foi sa latou molimau i le toetu o le manuia lea vaega muamua. Keriso manumalo. E avatu ai le faafetai tele i le mafutaga a tinā, tainane A o lea ua fa’ata’oto atu le lu’itau tāua mo tupulaga ma matua ma faiaoga le lava papale, malo le tapua’i, faafetai le Autalavou, ae fa’apea i tagata uma. Ina ia avea i tatou uma onosa’i a’o feagai ai ma le galuega. ma molimau i le Keriso Toetu.’ E pei ona fa’amatalaina, Ia Mo le silafia, o loo fa’agasolo pea galuega fa’aleleia mo avea lou talavou ma molimau i le toetu, auā e tatou faleaoga, ua mae’a le vaega muamua a’o loo tālia le fa’amausalīina ai le fa’atuatua. Ia manatua: taimi e amatalia ai le fa’aleleia o faleaoga o loo i le itu i “Ia avea lou talavou ma molimau i le toetu, auā e fa’alili- sasa’e. Ae tatalo i le Atua auā o Ia e mafai ai ona uina ai lou olaga. Ia avea lou talavou ma molimau i le fa’ataunu’uina faamoemoega uma i le manuia. E leai se toetu, auā e fa’apa’iaina ai lou tagata e le Agaga Pa’ia, mea e faigata i le Atua. ma e mafai ona fa’atuputeleina ai le Ekalesia, ma le malō Faafetai! Faafetai! Faafetai tele! o le Atua i le lalolagi nei iā te oe.” Va’ai i lou tāua ma lou aogā tele i le Atua ma le talalelei. Simoa F. Asiata FFT FESILI E FA’ATUPU MANATU: Failautusi- Mafutaga Aoao a Tina

EKALESIA FAAPOTOPOTOGA KERISIANO AMERIKA SAMOA Lisi o le ’Aufaigaluega Agavaa mo le Galuega Tausi ‘Aulotu O le lisi lenei o le ‘aufaigaluega i Faifeau ma A’oa’o Kanana Fou o loo avanoa ma agavaa mo le galuega tausi ‘aulotu. Ua saunia lenei lisi ona o le finagalo o le Fono Tele (FT:16-26), e fesoasoani ai i ‘aulotu o loo tau sailia ni o latou fa’a-feagaiga. O suafa ia, e le gata o le ‘aufaigaluega o loo galulue nei mo le Ekalesia Aoao i Kanana Fou ma le Ofisa Tutotonu, a o i latou foi ia o loo galulue fa’amaoni i tua i ‘aulotu ma Pulega, e pei ona tu’uina mai o latou suafa e Failautusi o Pulega ta’itasi. Afai e i ai se faigaluega agavaa e le o i ai lona suafa i lenei lisi, ia fa’afesootai mai le Ofisa a le Failautusi Aoao i le imeli: [email protected], e fa’alauiloa ai lou suafa i le taimi e toe lolomia ai le Lamepa.

Seminare Faafaifeau i Kanana Fou: Pulega Itu ’ au Pulega Sua: *Dr. Moreli Niuatoa FF, Peresitene Tavita Mailoto FS (Maamaa) Ioane Peleti AKF (Fagaitua) *Fepuari Logoleo FF Tomasi Foilefutu AKF (Nuuuli) Simeona Ape AKF (Laulii) *Palenapa Mataafa FF *Luaao Leasiolagi FF Pulega Tafa o Kanana Fou Pulega San Francisco: *Sasa Satoa FS Poasa Maui FS (Petesa Tai) Moegagogo Tamasese FS (Daly City) *Gatai Patu AKF Tupuivao Ioelu FS (Daly City) (* e fa’amaonia e le ‘Au Toeaina) Pulega Sa’ole: Ketesemane V. Tagaloa FS (Sacramento) Setefano P. Lefale FS (Auasi) Eliu Eseroma FS (Daly City) Ofisa o A’oa’oga Kerisiano: Vili Polikapo FS (Amouli) Safue Ulufalelupe AKF (Sacramento) Setefano P. Lefale FS, Fa’atonu Edward Semaia FS (Aunuu) Soosoo Tuiolemotu FS Siavao Iese AKF (Alofau) Pulega Santa Clara: Sega Ifopo FS Vai Malaulu FS (Tafatolu) Vili Polikapo FS Pulega Tualatai: Sega Ifopo FS (Vailoatai) Pulega LA Saute: Lamepa: Uaea Satele FS (Vailoatai) Peniamina Sefo AKF (USC) Edward Semaia FS Daru Ulutu FS (Malaeloa) Sinaka Ulutu AKF (Malaeloa) Pulega USO: Ofisa Failautusi Ieremia Tyrell AKF (Tacoma) Lancaster Allen AKF Pulega Alataua: Rossetti Faamausili FS (Nua Seetaga) Pulega Alaska i Matu: A’oga Maualuga i Kanana Fou: Tasele Tuigamala FS (Leone) Vaimoso Pasia FS (Lupe Faaolataga) Uaea Satele FS Soosoo Tuiolemotu FS (Poloa) Stephen Taule’ale’a FS (Alaska I) Bennet Muasau AKF Fetuao Mua AKF (Leone) Bennet Muasau AKF (Amanave) Pulega Ausetalia: Pulega Fale-Ta’u: Oto Tumanu FS (Alofisa o le Atua) Ioane Ioane AKF (Fitiuta) Pulega Tualauta: Kirifi Muao FS (Pavaiai) Taafua Taafua FS (Iliili) Lancaster Allen AKF (Vaitogi)

Lisi o ‘Aulotu Avanoa O nisi ia o ’aulotu o le EFKAS ua avanoa, i le taimi na lolomi ai lenei Lamepa, o le a aogā ai lenei lisi e saili ai so latou faifeau:

• EFKAS Masefau • EFKAS SCC • EFKAS San Francisco

• EFKAS Fagasa • EFKAS Emanuelu, • EFKAS Alaska 1 Fountain Valley • EFKAS Stockton • EFKAS Kanana Fou, Sydney • EFKAS Long Beach 1st