The purpose of this research is to analyze Christianity as a practice in the areas pertaining to the Samoan islands. The emphasis will be placed on showing how women are integrated into traditional Samoan belief and the means through which they are actively represented in traditional Samoan culture. The roles that they service and their representations will be used to understand the way that society and religion affect one another and the means through which this relationship occurs in Samoa. This paper will seek to provide a Biblical and hermeneutical perspective on the womens ministry in Samoa, assessing the extent to which various Biblical dictates guide the roles that women ultimately play.1.1 BackgroundChristianity exists as one of the most prominent religions in the world. Millions of people in various countries ascribe to it as a belief and way of life. The dissemination of religious thought and practice has in turn led to a development of the ideology in different areas of the world and each possesses unique qualities and practices. The religion came to Samoa in the early 1830s when a member of the London Missionary Society, John Williams, arrived to the village of Sapapalii in the area of Savaii, with various colleagues from the missionary.Savaii is the largest island in the Samoan archipelago and this area was readily available for the transmission of Christian knowledge due to its size and population, as compared to the rest of the islands (Bandura, 1991). Despite local tensions and rivalries between prominent members and leaders in the tribes and villages across Samoa, the religion was quickly adapted by the members of the populace. From that point, Christianity had spread across the entirety of the Samoan islands. Christianity has become deeply ingrained into the cultural practices and traditions that are present in Samoa (Bandura, 1991).Like various other countries in the world, Samoa has adapted and undergone various transitions in terms of culture, politics and overall life in the islands. The traditional thoughts and philosophies of Samoa have contributed to the overall development of Christianity in the country and the content and form of the religion have been shaped drastically by the influence that the Samoan culture itself has had. As a result, there is a distinct, present individuality to how the religion is approached (Crawford 1977).The purpose of this study is to accurately analyze and reflect upon the nature of Christianity in Samoa in how this relates to women participating in active ministry. More so, the roles of women in the ministries in Samoa will be used as the focal point to highlight the approach to the religion and its practices. This study will focus on the ministry services throughout the islands and reflect further upon how Samoan culture and practice is correlated to the way that women operate within the context of Christianity in Samoa (Crawford, 1977).This study addresses the need for relevant study of the Samoan culture and tradition, brought forth through hermeneutics and various interpretations of Samoan Christianity. The hope is that this study will help further an appreciation and understanding of the relationships and dynamics between the culture of Samoa and the interpretations of the Gospel (Davidson, 1967).Furthermore, the emphasis will be placed on the representation of women in this relationship in order to analyze the complex way that culture and religious ideology meld in this area of the world, and the interrelationship between traditional perception and practice. Some of the most prominent aspects of Samoan culture are the emphasis which is placed upon the family unit and the correlation between relationships in families and the roles that the members of families serve in the greater community (Davidson, 1967).Samoan women are highly regarded in the context of the culture, which is evident by the presence of a (Freeman, 1983).This can be defined as the sacred relationship that is present between brother and sister in the Samoan culture. To better understand this concept, it is essential to define the term itself and to analyze the context through which it is implemented in modern Samoan culture. The first renditions of this concept and belief came in the form of defining the relationship between brother and sister on sacred terms. Furthermore, the term is used to describe a sister by her brother. In traditional Samoan culture, a brother would refer to his sister as his (Freeman, 1983).This term became readily adopted in the advent of Christianity, being used when the religion was introduced to the area. In terms of this definition, it came to be used to represent the testaments or covenants of the Bible. The Old Testament and New Testament, when translated into Samoan, are known as the and the respectively (Freeman, 1983).The term became further integrated to represent the congregation and procession. As is represented through the integration of this concept, the role of the female in Samoan culture is heavily regarded. Samoan traditions are often implemented to integrate women into the society and hold them in a high accord in contrast to the roles that are given to men. There are various traditional rituals and rites of passage that are implemented to further develop women as an extension of the culture and society itself.The approach that is utilized by Samoan communities to preserve traditions and implement them in Christian settings is important because it denotes the complex interconnection between tradition and religion as practice and ideology. Traditional Samoan culture is a prominent example of the implementation of traditional practices into Christian ideology as various churches through the Samoan islands and practitioners of Christianity implement various forms of cultural practice and traditional rituals into the operation of theological methods throughout the culture.For many individuals across the Samoan island, culture and religion are among the most prominent aspects of life and respect is crucialfor the relationship between the two accordingly (Urmenyhazi, 2013).A number of different Christian principles help to guide the role that women play in the ministry in Samoa. Specifically, there is a balancing needed to understand the principles of equality and submission present in the Bible. Paul notes that the man is to be the of the wife, rather than the head of the household. While the traditional English iterations of this the word often mean that the man is in charge of his wife, the ancient Greek in which this was written tells a different story. Paul argued in his writings that man was the of the woman, or the very life force that gave the woman existence.This is critical, of course, in that it distinguishes a different role for the woman both within a family structure and within a ministry structure. If Pauls words did not mean that man is the boss of a woman, and his words truly mean that man is the origin of life for a woman, this necessitates a different approach to understanding the role of women in ministry. These dictates suggest the reality that there is equality between men and women, and that a mutual respect and admiration is in order in lieu of a strictly patriarchal relationship.In chapter five of Ephesians, Paul argues that the man is the head of the woman in the sense that he must give the woman life. He argues later in his letter to the Ephesians that the man is to support his wife by sacrificing for her and laying down his life for her. This suggests a oneness that places the man and woman on more equal footing in terms of the womans opportunity to participate in ministry. This often plays itself out in Samoa for the women involved in ministry. The basis for the heightened involvement of women there is the belief that these women should be supported in their work by the men in their lives, as well as the men within their own ministries. These New Testament views, taking into account the words and thoughts of Paul, presents more opportunities for women to not only be involved in ministry, but to be independently involved. Many of the more traditional perspectives on women in ministry hold that women are to be subject to the whims of men in ministry, and that their role is primary one of support for the men involved. An analysis of Pauls writings reveals a oneness and equality that can help to power an egalitarian ideology about the role of women in furthering the ministry.The book of Genesis also provides some guidance on the question of women and their roles in the ministry. In Samoa, many women are involved in the ministry insofar as they provide help and assistance for men. While it is certainly true that perspectives in Christianity provide opportunity for women to act independently, it is also true that there is Biblical foundation for the idea that women can be the helpers of men. In Genesis, God makes woman to be mans helper. Genesis chapter two states, And the LORD God said, not good that the man should be alone; I will make him a help meet for him (King James Version). In this, God laid out the purpose for women, especially in reference to their service to men.In Samoa, this often plays itself out. Often, men are involved in the ministry, and women are there to facilitate the different things that men need to accomplish. This Biblical perspective provides a strong foundation for the idea that women in Samoan ministry have a central purpose that revolves around their roles as helpers. The Biblical perspective may highlight that women, being specifically created for this purpose, often have skills tailored to helpfulness. In terms of maximizing efficiency in the ministry, people must be placed in positions where they can be successful. Because women have these unique skills, they can have unique success in their roles as helpers in ministry-related activities.Biblical perspectives taken out of context often miss the links between submission and equality for women in the context of their dealings with men. For instance, many perspectives focus solely on chapter five of Ephesians, where Paul writes, Wives, submit your selves unto your own husbands, as unto the Lord (King James Version). This perspective is incomplete when not paired with Pauls dictates to husbands on how they are to treat their wives. Submission, then, is much less about oppression and much more about equality. Women submitting to their husbands are doing so in order for the two to be together and equal in a way. Because the man is expected to sacrifice for his wife to support her in her endeavors, and a woman is expected to submit to her husband, the dictates of this portion of the Bible are really about .They suggest that neither person should be willing or anxious to elevate himself over another person. Instead, an individual should be looking for ways to lower himself or herself in order for there to be true equality within the contours of the relationship. This perspective can and must be understood in order to understand the role of women in the ministry. Women in the ministry, like all people in the ministry, are required to lower themselves so that the purpose of the ministry is more important than the individual goals and desires of the women involved.These Biblical perspectives suggest strongly that in Samoa, the interplay between women, men, and the ministry is based entirely upon the principle of people lowering themselves down to a level at which they can eventually put the ministry itself first.Just as the man is expected to sacrifice and put the ministry first, the woman is expected to submit. Taken together, these passages provide a much different picture than if one happens to look only at the words taken from Pauls writing to the Ephesian women.A critical Biblical perspective surrounds the placing of blame for the original sin of humanity. Responsibility must be given to some party, and the need for Adam to bear this responsibility can inform the role of women in the ministry in Samoa and beyond. Chapter three of Genesis states, And when the woman saw that the tree good for food, and that it pleasant to the eyes, and a tree to be desired to make wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat (King James Version). This might suggest that Eve was to blame, and bears responsibility for what took place. However, the Bible goes on to clarify this important point, and in doing so, provides important perspectives that can be used by Christian leaders to more effectively understand the interplay between men and women in the ministry.In his second letter to the Corinthians, Paul wrote, But I fear, lest by any means, as the serpent beguiled Eve through his subtly, so your minds should be corrupted from the simplicity that is in Christ (King James Version). In this, he was offloading some of the blame and responsibility for the event from Eve, even though the facts suggest that she first fell into temptation.Later the fifth chapter of Romans lays out the case for why Adam was responsible for sin when it says, Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned (King James Version).In this Biblical perspective, one can see the responsibility that God put upon Adam to be the head of his wife and his family. God is essentially employing the old legal principle of , which means that the responsibility goes to the top. Adam was expected to account for all people under his care, and this meant Eve just the same. He bears the responsibility because what she did under his charge is imputed onto him. Looking at this, one can understand something critically important about the nature of women in ministry. In Samoa, many women are involved in ministry where they have flexibility to do the things they want, and they appear to have the freedom to operate in their own particular way.However, these women are involved in the ministry in such a way that their own personal liability is lessened. Men are held responsible for what happens and does not happen in the course of the ministry. There is some balance, of course, with men not having supreme authority, but the buck generally stops with the men involved, who have a responsibility to the ministry and the women there. This responsibility can be said to have stemmed from the realities of Adam and original sin, as outlined in various parts of the Bible. A Biblical perspective from the first book of Peter argues that because women do not possess the same skills and spiritual gifts as men, they are not suited for the same roles.For instance, that chapter notes, Therefore, I exhort the elders among you, as your fellow elder and witness of the sufferings of Christ, and a partaker also of the glory that is to be revealed, shepherd the flock of God among you, exercising oversight not under compulsion, but voluntarily, according to the will of God; and not for sordid gain, but with eagerness; nor yet as lording it over those allotted to your charge, but proving to be examples to the flock (King James Version).The ancient Greek uses the term elder in the masculine sense, always defining this leadership position in terms of men and their abilities. Headship is something that is traditionally not available to women because some of the duties and responsibilities of these men require the traits and qualities that men tend to have. For instance, a woman can never be a father, and much of the duty of an elder within the ministry requires one to do the same sort of shepherding done in the father ship position. When one looks at the way that women interact with the ministry in Samoa, it becomes clear that these ideas of headship and eldership play a critical role in limiting the roles that women can ultimately have. The ministry leaders there have taken very much to the idea that women and men should stick to the roles that best emphasize their strengths, and perhaps more importantly, these ministry leaders have set about the business of doing everything in their power to ensure that womens strengths are defined in terms of subordination rather than exaltation. An important discussion takes place in the first letter to the Corinthians, in chapter 11 of the work. There, Paul discusses the importance and implications of head coverings for both men and women. Specifically, he notes that when men are praying, they should not have their heads covered, and to cover their head would be a negative thing in the eyes of God. Women, on the other hand, were treated very differently.They were expected to have their heads covered at all times. Paul writes that if women are not going to have their heads covered, then they might as well just shave their heads, but shaving their heads would be an abomination toward God. The natural implication here is that having ones head uncovered as a woman is an insult to God.Pauls explanation for the reasoning behind this is one thing that could shape the ways in which women are understood within the ministry. Specifically, Paul writes, For a man indeed ought not to cover head, forasmuch as he is the image and glory of God: but the woman is the glory of the man (King James Version). This is, of course, another way of Paul explaining the interplay between the creation of men and women alike by God. Specifically, Paul is writing that God created man, and man is reflective of Gods glory, but woman was created out of man, and thus, she is reflective of mans glory. This places the woman automatically into a submissive position to men, and it creates a bridge to God for women. Women are linked to God only through men, who are linked to God on their own.This symbolism can be better understood within the context of the ministry, especially in Samoa. For women operating in the ministry there, it is often true that they are expected to work through men, as if the ability to participate in the ministry is dependent upon the extent to which men are involved in order to empower their work. Likewise, this particular passage and its presentation makes clear a split in the way that women and men are to behave in the church and as a part of normal ministry. Men and women are expected to show different signs of respect and reverence, and they are given different interpretations in terms of who is more reflective of God.When these things are laid out in the Bible in such clear language, it explains why so many in Samoa have embraced a form of ministry where women are allowed to contribute, but they are only allowed to contribute to the extent that their contributions are moderated by the impact of an intermediary man. This work will demonstrate that there are many different Biblical perspectives that can explain the current state of women in ministry in Samoa, and it can justify the existence of women in their participation in the ministry. A number of Biblical perspectives provide that man carries a burden of responsibility, but that women have an active role to play in ministry.While competing Biblical perspectives and interpretations can disagree over what the proper and allowable role of women happens to be, it is ultimately true that the Bible provides justification both for the equality between men and women within relationships and for clearly defined lines between men and women in the church. Understanding these varied perspectives can help to explain why Christianity in Samoa and elsewhere tends to take such a varied line on the new movement of women to get involved in the ministry. There is a movement to allow for more equality among women, but there is also a movement that would seek to define the roles of men and women in more traditional forms, holding that while women are allowed to be a part of the ministry, they are not allowed to do so without the assistance of men, who are given more responsibility according to the dictates of Genesis.In this analysis, there are many variables which must be considered. Independently, the role that a woman has within the Christian ministries and in conjunction with the culture of Samoa is dictated by how the roles are presented in the Samoan culture and in the Christian ideology (Urmenyhazi, 2013).These variables serve to reflect the nature of how women are presented in Samoan culture and more so, in the ministries across the country. There are various interpretations and means through which these ideas are propagated, and in turn, there is an emphasis on managing and balancing this complex, often conflicting contrast. (Urmenyhazi, 2013) The nature of life in both Samoan culture and Christian culture is heavily reliant on tradition, but the different traditions that are instilled in turn develop into a much larger societal concept and belief.For this study, the emphasis will be placed on various texts and analyzing their contexts and the content of each presentation of societal and cultural roles in Samoa. Given the nature of this relationship, the documents selected will be utilized to understand the various implications and consequences of the culture diversity in the country. Among the texts analyzed will be those that pertain to Christian theology and traditional Samoan culture. (Urmenyhazi, 2013) Texts will be compiled and common themes among the interpretations will be deduced to find traits that exemplify the ministries and the characteristics of Christianity in Samoa.Given how expansive the Samoan islands are and the various institutions that are present in the archipelago, there are many instances which can suffice to show differences that are presented in how religion is approached across the country. (Mead, 1928) As a result of this, there is a diverse range of presentations that can be seen in how Christianity is treated throughout Samoa. Furthermore, the selected texts can be seen as not representative of the contrast that is truly present or can be subject to focusing exclusively on particular sects of Christianity. (Meleisea, 1987) This in turn, coupled with the sample size of selected texts, can provide an issue in the breadth of the study or the information that is thus analyzed in each situation.The subjects at the focus of each literature review will be those that are presently healthy, adult members of the Christian faith in Samoa. Predominantly, they will bearthe characteristics of 18-70 year old females that are of the Christian denomination in Samoa. (Meleisea, 1987) Furthermore, some analysis will be conducted into the male counterparts to attempt to showcase the duality between representations in Samoan culture and Christian ideology. Members of various institutions of Christian faith will be analyzed and depicted throughout the study to help conclude the characteristics that are represented in each situation.The way in which society is constructed in the Samoan region is based upon the acceptance and indoctrination of particular cultural themesand ideas. The is a prevalent aspect in Samoan culture as it introduces the implementation of particular characteristics of the way that religion is approach. (Mead, 1928) For instance, the service of God is not particularly meant exclusively for God in the Samoan belief. The representation of women in ministries is built upon the notion that there are particular roles that are to be serviced in order to better help the community, and act as an extension of the will of God. The shared attribute is one of the largest prominent aspects of the Samoan culture. The personhood and understanding of the community is developed through the utilization of the rules set forth by the community and the culture in itself. (Liuaana, 1982).There is a very sacred appreciation for life and all living things in classic Samoan culture, so it is the responsibility of the members of the community to provide for and respect all life to the degree that they are most able. Samoan men hold the belief that the is a representation of the duality of God, both in terms of its presentation as a brother and a sister. As regarded, both are equally represented and are uniformly valuable to the work and nature of God. (Mead, 1928) The sister clearly connotes the image of sacredness to the people of the Samoan culture and community. The sisterly version of God is meant to be praised and adored, not for what she stands to do but for the sacred notion of what she is.To the Samoan people, God manifests himself or herself in the followers and world around them. In terms of this belief and its representation in traditional Samoan culture, there is no need to assert authority by this version of God as it is implicitly meant to be given and respected. (Liuaana, 1982).Samoan men believe that God as a sister is the one who is meant to be served, and providing for God means that she is afforded the best of what the communities and men can provide. This sense of honor and appreciation towards the female presentation is meant to help cultivate a sense of dignity and worth in the men of the community. (Hooper, 2006) Hard work is performed as a reflection of the will to please God and to provide for the sisters and women of the community. As a result of this, Samoan culture often integrates this philosophy into much of the way that it approaches Christianity. Women are to be given an equal role in the presentation and actions of the church and the male congregation, due to the reliance that these individuals have in providing for God as they provide for their female counterparts. (Hooper, 2006) Furthermore, this presentation of God allows for a more unified construction of representation in the Samoan culture.God, as a brother, is meant to reflect and instill a sense of utter security. The females in this society believe that they are under the constant supervision of God and in turn, are granted the capacity for understanding and protection from this aspect of Gods being. (Milner, 1966) As a physical manifestation of God, the men in the society are traditionally expected to provide for and care for the sisters in the community. The lives of the men are dedicated to ensuring the well-being of the female counterparts and they are meant to secure the women in Samoan society during times of hardship and trouble. As a result of this relationship, there exists a connection between the masculine and feminine characteristics of both interpretations of God. (Milner, 1966).The roles themselves in this society are defined by the characteristics that they set forth about God and the individual that God is, and who God comes to represent. There is a development of roles that occurs in the communitys presentation when a woman readily becomes a wife or (Sowell, 2000). In this culture, it is the womans decision to accept or deny the affections of a male counterpart and this decision is further reflected as a conjoining of the families and of the immediate families Yet, when the women in the society are integrated into these households, they immediately take on a new role as the wife. In this sense, there is a dual role between the and the . This can be a perplexing adoption of roles for women immediately acclimated into the new system as there are various expectations that come with the adoption. (Trask, 2007).Culturally, there are many themes of servitude which are incorporated into the identities of women in Christian homes. Traditional Christian belief asserts the importance of certain characteristics of servitude towards ones husband and family. There are many ways that this can conflict in Samoan culture, especially in Christian ministries, as there is a stark connection between the roles that are displaced by traditional Christian homes and traditional Samoan beliefs. As a result, there are many spousal conflicts which result. If a wife is mistreated, due to the nature of Samoan culture, it is the belief that the wifes family must rectify the mistreatment or abuse. (Tapuai, 1972) The brother is expected to act accordingly and to provide for attributes and actions that would otherwise typify the traditional approach that is used by other members of Samoan culture. (Turner, 1884).Furthermore, rites of passage that have been used by the various tribes and traditional sects of Samoan culture have thus become integrated into Christian belief in the country, as a result of direct conditions and the representation that has been integrated into Samoan beliefsThe nature of Christianity has had a profound effect on the relationship that is presented between modern and traditional Samoan practices. (Turner, 1884).Women in the ministries are adopting roles complementary to the traditional culture and readily integrating the practices of those that are found in traditional Christianity.The limitations set forth by the study can be seen in the small size of the documents analyzed and the extensiveness that is relied upon by these texts. The information presented in the various texts could be subject to objectivity and as a result, could directly affect the study itself. Furthermore, there are a limited number of churches that were presented and illustrated upon and this in itself could present a challenge for the validity of the study.For future studies, a more extensive analysis of documents could be conducted to further illustrate the relationship between Christianity and Samoan tradition. There are a large number of islands and churches on each island as Christianity is heavily represented throughout the country. As a result, focusing and placing more emphasis on these locations can help to ensure that there is a more readily available sample size to understand the relationship between women in these roles and the way that the Samoan society itself has reflected upon religion and been further incorporated into the practices that are involved in Christianity there.In essence, the nature of representation of women in Samoan culture is greatly affected by the presence of Christianity and the inclusion of the practices that are involved. Women are represented as extensions of God and while this is evident in Samoan culture, it is presented in a different regard according to the Christian ideology. As a result, there is a complex relationship between how women are depicted in the culture of Samoan Christian institutions and further, how these women are actively involved in matters that are conducted by the church and in their society.Assemblies of God. (2010) Prophets and Personal Prophecies.Apostles and Prophets, statement of the General Presbytery of the Assemblies of God USA, 6 August 2001, pp. 11-12.Bandura, A. (1991) Social cognitive theory and leadership. In W. M. Kurtines & J. L. Gewirtz (Eds.), (Vol. 1, pp. 450103). Hillsdale, NJ: ErlbaumCrawford, Ronald (1977). Church and Society in Samoa. 183-1880. University of Otago.Davidson, J.W. (1967) Melbourne: Oxford University Press.Freeman, Derek. (1983)..Faalafi, Fineason (1982) T.S. An Historical Survey of the Changing Role States of Samoan Women. Pacific Theological College, 1982.Liuaana, Featunai. (1982). Resurrected as a Contemporary Theological Concept. Theological College.Hooper, Steven (2006). . Honolulu: University of Hawaii Press. p. 245.Sowell, Teri (2000). .Oceanside, CA, USA: Oceanside Museum of Art. Pp.3035.Mead, Margaret. (1928) .Meleisea, Malama.. (Suva, 1987). Institute of Pacific Studies, University of the South Pacific.Milner, G.B. (1966) Reprint, Auckland: Polynesian Press. 1993.Spiritual Life Committee Report, General Council Minutes 2007, p. 9.Trask, Thomas. Defining Truths of the AG: Divine Healing., 2007.Tapuai, Faatauvaa. (1972) A Contemporary Study of the Samoanand the Hebrew Concept of the Covenant. Pacific Theological College.The Role of Women in Ministry as Described in Holy Scripture, official statement of the General Presbytery of the Assemblies of God USA, August 2010. Accessed September 4, 2010.Turner, George. (1884) Reprint, Suva: Institute of Pacific Studies, University of the South PacificThe Security of the Believer, statement adopted by the Assemblies of God General Presbytery, August 21, 1978.The Doctrine of Creation, statement of the General Presbytery of the Assemblies of God USA, 911 August 2010, pp. 3-4.Urmenyhazi Attila. 2013. .