Dear Editor,

I am writing as another devoted EFKS member, and I must say I was taken aback by the perspective shared in your letter. I do not know how someone who claims to be devoted to the Church could paint such a picture, one that many of us, who also serve faithfully, do not recognise.

As the Church concludes its Annual Conference this week, I wish to respond to some key points you raised. Your letter speaks of:

“A showcase of power, a performance of prestige, a growing list of expectations and financial obligations that most families cannot bear.”

If these words refer to the Fono i Malua, or if they apply more broadly to the EFKS, then allow me to respond with respect, clarity, and lived experience.

1. “Showcase of power”

You seem to interpret the fono as a display of power. Perhaps it is the decision-making authority of our faifeau and church leaders that concerns you. But I ask: what is the nature of this power? It is neither political nor oppressive. Rather, it is spiritual and sacred. Their authority is rooted in a divine calling, not personal ambition or control.

Divine and faith are closely related. Both involve belief, feeling, and trust in something you cannot see with your own eyes.

When the missionaries arrived, Samoa already had a sacred covenant between brother and sister: the brother held executive power, while the sister held advisory power. This kinship structure was embraced by Protestant missionaries and Samoan communities and became foundational within the Church. The faifeau symbolised the sister guiding, nurturing, and praying, while the nuu represented the brother, strong, protective, and executive.  (Tuimalealiifano 2000:175).

Let me reflect on a skit presented by the Matagaluega a Faleata during the 150th Faafiafiaga on Saturday. The skit portrayed the first prayer offered by a woman named Puaseisei. Through drama, its message was clear and powerful. It reminded us of the profound spiritual impact that accompanied the arrival of Christianity in Samoa, and how the EFKS continues to carry that legacy forward today.

The EFKS was the first Church to be established in Samoa, and our ancestors treasured that moment deeply. The power exercised within the Church reflects this covenant, an honour and responsibility passed down through generations. It is a sacred showcase of power, rooted in  respect, faith, and service, not dominance or ego.

2. “Performance of prestige”

You call it prestige. I call it alofa; love. Leviticus 19:33–34 teaches: "When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself..."

This is the principle we uphold when we serve our faife’au and their families.

At the Fono i Malua, especially among the Pulega from Savaii, Aulotu build faleoo around the faletele to prepare food for their faifeau. These same Aulotu bring truckloads of coconuts, firewood, and provisions from the Big Island, not because they are forced to, but because they believe it is their sacred duty and joy to serve.

Three meals are served daily. The protocol is to let the Aulotu of the Toeaina serve first, not out of vanity, but as a mark of honour. If a group arrives without food for the Toeaina and Faletua, they respectfully wait until they are provided for.

Many faifeau sleep in humble rooms while their members sleep outside. This is not about luxury; it is a profound expression of love and respect for their sacred covenant. These acts are not displays of wealth but powerful signs of commitment, humility, and devotion.

3. “A growing list of expectations and financial obligations”

You suggest that the Church places financial burdens on families. I urge you to consider: where is this written? What specific expectations or obligations has EFKS, as an institution, formally imposed? Or are these perceptions shaped by individual congregations and their own decisions?

To speak louder for the yapping audience, each local church holds filifiliga meetings monthly, where members raise issues and discuss important matters. These concerns are then passed to the tofiga and eventually reach the Fonotele. This system is designed to encourage participation, not oppression. Perhaps your understanding of the Church's system is limited.  

To truly be heard, serve, get involved, be chosen as a youth representative for your Matagaluega, attend the AGM, contribute at the Fonotele, and speak where your voice can have real impact.

Otherwise, as we say: fai sau matafale.

Despite criticisms, EFKS continues to grow because members stay by choice. No one is forced to give or remain. Rich or poor, offerings are given from the heart. And yes, criticism will come; it is part of our faith journey. But blessings, too, follow.

We do not measure faith by the size of our gifts, but by the sincerity with which we give.  Give with integrity. Offer with joy. Serve without seeking applause.

If you find the burden unbearable, the door is open. You are free to choose another faith.  Build your own. Lead your own.

“This is not judgment. It is a plea. It is a prayer.”

Your voice echoes the hidden feelings of some. I acknowledge that. But this is not rebellion,  as it is a responsibility to us. A calling for us as devoted members.

If you disagree with how the Church functions, then lead by example:

• Ride a humble donkey found only at Faleolo, wandering the road to the airport.  

• Start your own faith, and don’t forget to ask them to build you a mansion, because around here we only build regular houses for our faifeau.

• Plant a toga talo and share it like Jesus did because actions speak louder than words, and maybe that’ll get you some followers.

• Hold a big consultation to convince others of your ideas because talking it out beats just complaining in a letter.

Thank you for your courage to speak, not against the Church, but for it. However, We do not  stand with your view. Next time, please speak for yourself, not for all of us.

AUA LE MAUA LOA O ULA FUTIFUTI, A IA MAUA PUTIPUTI.  

I leave you with a poem by Ruperake Petaia:

Father and Son

by Ruperake Petaia

He comes home now, his mind filled with the wisdom of the Papalagi

Your son has done well at school, and you are proud, 

and showed him off to friends for their congratulations for you had wanted it all this way

But suddenly he speaks, and you don’t want to hear him

he dresses and you don’t want to see him. He tries to explain himself

but you say he’s just a trying-to-be-smart little cheek who’s had too much education

I wonder where in the darkness you lost each other, father and son

The Covenant Keeper