Posts in category: Articles

In Mark’s Gospel, Jesus poses a question that slices through every generation, “What can a man give in exchange for his soul?”

It’s not just theological – it’s deeply personal, confronting us with the true worth of life and what we’re willing to sacrifice for it.

Today, people chase pleasure, wealth, influence, prestige, and achievement. These pursuits often demand sacrifice, time, health, relationships, even moral integrity. But when the applause fades and the trophies gather dust, a quiet question lingers; Was it worth it?

Jesus’ question implies a transaction, if you lose your life – your very soul – what could you give to buy it back? The answer is clear: nothing. Life, in this sense, is more than breath and heartbeat, it’s the eternal essence of a person. And once lost, it cannot be redeemed by money, fame, or power.

This shifts the conversation from the temporary to the eternal. The Bible warns of the deceit of worldly gain, the false promise that “more” will make us whole. Wealth, titles, and recognition aren’t evil in themselves, but they are fleeting. They rust, fade, break, and remain here when we pass on. None of them can save a soul.

Christ’s words are a call to reorder our priorities. Our souls are priceless and unique; to exchange them for anything the world offers is a tragic bargain. True wealth is measured not by possessions or applause, but by faith, integrity, and the way we live before God.

And yet, the question is also rhetorical. We already know – nothing can replace the soul. Here is the good news: the price for our souls has already been paid. Not by us, but for us. Christ, valuing us beyond measure, gave His life so that we might live – not because we earned it, but because of His love.

This is not a question meant to condemn, but to awaken. It urges us to live with eternity in view, to guard our souls, and to invest in what truly lasts. Because if we gain the whole world and lose ourselves, we have gained nothing. But if we give ourselves to God’s purposes, we discover life at its fullest.

Written by Evangy Enoch

“Do you know Red?” or in local parlance, “Wo nim Red?”. This chilling question has become a familiar slogan echoing in the streets of Ghana – from Tamale to Accra – as tramadol addiction sweeps through the youth like a storm.

Illicit drug use is rapidly becoming one of the most alarming societal threats to contemporary African youth. Ghana, unfortunately, has not been spared. The increasing misuse of both legal and illegal substances – particularly opioids such as tramadol – is steadily tearing at the moral, social, and economic fabric of the nation.

A Growing National Crisis

Substance abuse among Ghana’s youth has reached worrying levels. According to global data, Ghana ranks first in Africa and third in the world for marijuana consumption and first in Africa and 14th worldwide for cocaine use (World Population Review, 2024). Alongside marijuana and cocaine, alcohol, tobacco, methamphetamines, and synthetic opioids like tramadol are widely abused.

The term “Red” has become street slang for tramadol – a powerful synthetic opioid typically used to treat moderate to severe pain. Its reddish color has given rise to the now-popular but frightening phrase, “Wo nim Red?”, a catchphrase that represents a generation entangled in a dangerous addiction.

The Psychological Trap

Many young people turn to these drugs as a coping mechanism for poverty, unemployment, emotional distress, and peer pressure. Studies show that a large percentage of tramadol users are between the ages of 15 and 35, often seeking temporary escape from harsh realities (Alhassan, 2022).

What began as a medical painkiller is now being abused recreationally, often in dangerously high doses. Social media is replete with disturbing images and videos of young Ghanaians in a trance-like state, collapsed on the streets or in violent outbursts –hallmarks of substance-induced psychosis.

Health and Societal Consequences

Health professionals warn that long-term tramadol abuse may lead to serious side effects, including: Seizures, Hallucinations and disorientation, Respiratory depression, Liver and kidney failure, Addiction and eventual overdose.

According to the World Health Organization (2023), opioids are responsible for nearly 80% of drug-related deaths globally, with tramadol misuse contributing significantly to these fatalities in West Africa.

At the community level, the ripple effects are equally devastating. Increased crime rates, theft, sexual violence, and domestic abuse are all being linked to drug dependency. Addicts often resort to violent means to fund their next dose, tearing apart homes and neighborhoods.

Why Is Tramadol So Accessible?

A key enabler of this epidemic is the weak regulation of pharmaceuticals. Though tramadol is classified as a controlled drug meant to be dispensed only through licensed pharmacies, it is frequently sold over the counter, online, and even on street corners.

Unauthorized vendors and OTC (Over-the-Counter) medicine sellers – meant only to handle basic drugs – are illicitly supplying opioids due to regulatory loopholes and poor enforcement at borders and entry points.

A Collective Response: What Can Be Done?

Tackling Ghana’s drug problem requires a multifaceted and collaborative approach involving individuals, families, churches, civil society, and government agencies.

• Prevention and Awareness

Nationwide campaigns must be intensified to educate the youth on the dangers of tramadol and other drug misuse. Incorporate drug education into school curricula at the basic and secondary levels. Media advocacy should be strengthened to amplify anti-drug messages and encourage behavioral change. Moral and spiritual guidance by religious institutions is crucial to reinforce values of purity, purpose, and responsibility.

• Law and Regulation

Enforce strict penalties for individuals and outlets engaged in unauthorized drug sales.

Conduct frequent raids on illegal pharmacies and unauthorized street drug peddlers. Strengthen customs and port inspections to curb illegal importation.

• Youth Empowerment

Expand initiatives like the National Apprenticeship Programme to offer vocational training and employment opportunities. Provide counseling and rehabilitation centres across regions to assist those struggling with addiction. Encourage parental engagement, mentorship programs, and peer support groups to provide accountability.

• Mental and Emotional Support

Promote mental health education to address underlying psychological issues linked to drug abuse. Establish support groups for victims, recovering addicts, and their families.

Create confidential reporting mechanisms to assist those in danger without fear of exposure.

A Call to Action

The Apostle Paul admonishes in 1 Corinthians 6:19-20, “Do you not know that your bodies are temples of the Holy Spirit…? Therefore, honour God with your bodies.”

As a Church and as a nation, we must rise to protect our future. Drug abuse is not just a personal issue; it is a societal cancer. It eats away at our youth, cripples our productivity, and distorts our divine purpose. The battle against the menace of “Red” and other illicit drugs is one we cannot afford to lose.

Let every parent, pastor, teacher, lawmaker, and youth advocate rise to the occasion. With a united front and an unrelenting spirit, we can reclaim the destinies of our young people and secure a future that reflects the glory of God.

Written by Pastor Emmanuel Owusu, Mpasaso District – Tepa Area

Life doesn’t always unfold as we hope. We begin with pure intentions, commit ourselves to God, and strive to walk the right path. But somewhere along the way, mistakes happen—sometimes small, sometimes devastating. And when the dust settles, we stare at the fragments of our choices and ask, “Can God still use me?”, “Is there still a future for me after what I’ve done?”

King David’s life shouts the answer, Yes! God’s grace can bring hope after the mess.

David’s beginnings were filled with faith and courage. A humble shepherd boy, he trusted God enough to face Goliath when no one else dared (1 Samuel 17). He was anointed by Samuel as the future king of Israel (1 Samuel 16), became a skilled musician, a fearless warrior, and a beloved leader. Most importantly, God Himself called him “a man after My own heart” (Acts 13:22). If anyone seemed destined for a spotless reign, it was David. But even those closest to God can stumble if they stop guarding their hearts.

David’s fall began quietly (2 Samuel 11). Wrong place: instead of leading his army, he stayed home. Wrong gaze: from his rooftop, he saw Bathsheba bathing—and lingered. Wrong action: desire became sin. He summoned her, slept with her, and she conceived. Desperate to hide it, he schemed. When his plan to manipulate Uriah failed, he arranged for Uriah’s death in battle. The worshipper and warrior had become an adulterer and murderer—trapped in his own web of deceit.

But God loved David too much to leave him there. He sent Nathan the prophet with a parable about a rich man stealing a poor man’s lamb. Furious, David declared the man deserved punishment—until Nathan’s words pierced like lightning, “You are the man!” (v.7).

In that moment, David had a choice, deny, defend, or repent. He bowed low and repented, “I have sinned against the Lord.” (v.13)

David’s repentance was deep and unguarded. In Psalm 51 he cries, “Wash me, and I will be whiter than snow” (v.7). “Restore to me the joy of Your salvation” (v.12). He made no excuses—only pleas for cleansing and restoration.

God forgave him instantly (2 Samuel 12:13). But mercy did not erase the consequences. His household would know turmoil, and the child born to Bathsheba would die. God’s grace removes guilt, but not always the earthly cost. Yet even then, redemption was at work—David and Bathsheba’s next son, Solomon, would be loved by God and chosen to carry the royal line leading to Jesus Christ (Matthew 1:6).

David’s life after failure was not marked by permanent shame, but by restored purpose. He continued to reign, now with humility, and penned psalms that still strengthen hearts today. Scripture remembers him not as “the king who fell” but as “the man after God’s own heart”—because God defines us not by our worst moments, but by His work of redemption in us.

David’s story speaks to every wounded soul:

• Your failure is not the end — “For I know the plans I have for you…” (Jeremiah 29:11)
• Repentance opens the door to restoration — “If we confess our sins… He will forgive us” (1 John 1:9)
• God can use your mess for His glory — from David’s darkest chapter came a link in the lineage of Jesus.

Maybe your “mess” is a broken relationship, poor financial choices, moral compromise, or spiritual coldness. Like David, you can rise again;

1. Acknowledge your wrong.
2. Seek God’s mercy sincerely.
3. Walk humbly in His grace.

The God who restored David still restores today. His mercy runs deeper than your worst mistake, and His plan for your life is still intact.

“The Lord upholds all who fall and lifts up all who are bowed down.” — Psalm 145:14

Written by El Kwofie

Living in fellowship with the Holy Spirit means more than occasional prayer or worship. It’s inviting God into every breath, thought, and choice – making Him the center of your everyday moments, not just your desperate ones. It’s an ongoing posture of surrender, a quiet but constant “yes” to His presence.

Psalm 62:8 urges us: “Trust in Him at all times, you people; pour out your heart to Him, for God is our refuge.” This is not about duty – it’s about intimacy. Speak to Him as you would a trusted friend. Share the little things and the big things. In this closeness, He reveals the deeper things of His heart, drawing you into the glorious light of His calling.

The Spirit longs to be your steady companion – guiding you with wisdom, strengthening you in weakness, and shaping you to reflect the heart of God. Paul described this life in Galatians 5:24: “We have now chosen to live in the surrendered freedom of yielding to every step of our lives.” This isn’t about performing or pretending to be holy – it’s about yielding, letting Him breathe life into your spirit.

Transformation doesn’t come from trying harder; it comes from being with Him. The Holy Spirit is not earned – He is received. And once received, He is cherished through obedience.

Joy, too, is not a luxury in the Christian life – it is essential. And it is the Spirit who births it within us. Matthew 6:33 reminds us: “Seek first the Kingdom and His righteousness, and all these things will be given to you as well.”

When we yield to Him, fear loosens its grip. Anxiety is replaced with joy. Peace settles over the soul. Love becomes the compass that directs our steps. Fellowship with the Spirit means tuning your heart to heaven’s frequency, learning to recognize His whisper above the roar of the world. Often, it’s not loud or dramatic – but it always brings courage.

Acts 4:31 says, “Each one of them was filled with the Holy Spirit, and they proclaimed the word of God with unrestrained boldness.”The Spirit gives courage naturally, fearlessly, joyfully. When we begin to recognize the Spirit in everything, we find ourselves in rhythm with the heartbeat of God. In that place, we discover purpose. Strength. Calm. And every step becomes an adventure – led by the Spirit, drawing us closer to God’s dream for our lives.

Being a Pastor’s Kid (PK) is a unique journey—one wrapped in both spiritual privilege and personal pressure. Often admired, watched, and even idealized, PKs grow up under the constant gaze of the church and society. While the intention may often be good, it’s easy to forget that they too are young people—growing up, learning, and evolving like everyone else. The pressure to “get it right” all the time can be overwhelming. 

The Pressure to Succeed and the Neglect of Personal Voice

Pastor’s Kids are frequently expected to embody spiritual perfection. They are often told, directly or indirectly, that they must live above reproach, serve flawlessly, and make no mistakes—because they are “representing” their pastor-parent and, by extension, God. This pressure to succeed, whether spiritually, academically, or socially, can become an emotional burden.

Sadly, in this pursuit of perfection, one crucial truth is often ignored: PKs are individuals with personal callings, choices, and voices. Like every child, they deserve the freedom to explore their identity, ask questions, and even fail without being labeled as “rebellious”.

The Bible reminds us in Deuteronomy 30:19: “I have set before you life and death, blessings and curses. Now choose life…”, This implies that God values our ability to choose. But many PKs grow up having most of their choices—what they wear, who they befriend, what career they pursue—made for them or judged harshly. Their individuality is often lost in the shadow of their parent’s calling.

The Bible does not shy away from discussing the lives of ministers’ children. Eli’s sons, Hophni and Phinehas (1 Samuel 2:12), despite being raised in the temple, turned away from God. Samuel’s sons also did not follow his ways (1 Samuel 8:1-3). These stories highlight that even children raised in godly environments must make their own decisions—and are not immune to personal struggles.

On a more positive note, we see Timothy, mentored by Paul, who was deeply grounded in faith thanks to his mother and grandmother (2 Timothy 1:5). Though his father was not Jewish, the spiritual support he received prepared him for ministry. This example shows that with the right guidance, love, and discipleship, PKs can grow into impactful leaders—not through pressure, but through process.

The Church’s Role in Raising PKs

The church plays a pivotal role in the upbringing of a PK. Rather than holding them to impossible standards, church members must show grace, empathy, and understanding. Galatians 6:2 teaches: “Carry each other’s burdens, and in this way you will fulfill the law of Christ.” PKs carry burdens silently—often lonely in a crowd. The church can help by mentoring them, listening without judgment, and allowing them space to grow in their walk with God at their own pace.

Instead of expecting them to “have it all together,” the church should stand beside them, recognizing that they are not called to be perfect, but to be loved, guided, and nurtured.

Society’s Responsibility in Shaping PKs

Outside the church, PKs also face societal pressures. Teachers, friends, extended family, and even strangers may impose expectations on them. Every word and action is scrutinized. “You should know better—you’re a pastor’s child” is a phrase they hear too often.

But society can do better. By seeing PKs as young people who are learning and growing, and not as moral mascots, society can positively shape their development. A kind teacher, an understanding friend, or a wise elder can offer the kind of affirmation and perspective that helps PKs build confidence in who they are, not just who they are expected to be.

A Privilege, Not a Personal Choice

Being a PK is not a choice—it is a calling, a great privilege. Like Jeremiah, who was called before he was born (Jeremiah 1:5), many PKs are born into a sacred space. They hear sermons in the womb, attend church before they can walk, and often pray before they fully understand the meaning of the words. This exposure to them, is a privilege, not because it elevates them above others, but because it positions them close to God’s work.

But we must remember: Even Jesus had to grow. Luke 2:52 says, “Jesus grew in wisdom and stature, and in favor with God and man.” Growth is a process—even for the Son of God. PKs, too, must be allowed to grow, question, and mature. The privilege of their position should never override their process of becoming.

Struggles Behind the Smiles

When it comes to everyday life, PKs often face quiet struggles. Choosing a career that isn’t ministry-related may attract criticism. Wanting a social life may be viewed as being “worldly.” Choosing a life partner becomes a deeply scrutinized affair. Even choosing their subjects in school or deciding not to participate in a church activity can be met with judgment rather than curiosity or care.

Their freedom to dream, explore, and express is often stifled under the weight of “you are the pastor’s child.”

A Shared Responsibility

In conclusion, the role of a PK is sacred, but they are not superheroes – they are human. And while it is a privilege to grow in such proximity to God’s work, the church and community must play a greater role in nurturing, mentoring, and empowering them. Not with pressure, but patience. Not with expectation, but with encouragement.

Let us receive and raise Pastor’s Kids to become the best versions of themselves—not because of the title they bear, but because of the God who loves them.

The Pastor’s Kid (PK) is not just a title. It’s a soul. Let’s nurture them with love and grace.

Written by Gideon Wortey Narh, C.O.P PKS Welfare Chairman

INTRODUCTION

Throughout African history, both primal and Christian prophets have held significant influence. Prophets in the Bible served as trusted advisors, delivering guidance and warnings to their followers. In modern-day Ghana, however, prophetism has taken on a different form, focusing on predictions related to political events, including election results, major sports matches, and even the fate of political figures and celebrities. This phenomenon has spurred extensive research into the world of “political prophetism,” which specifically centres on prophecies related to political outcomes and the fate of public figures. Isaac Owusu Bempah and Nigel Gaisie, two popular prophets in Ghana, were perceived to have been linked with the two major political parties in Ghana namely the New Patriotic Party (NPP) and the ruling New Democratic Congress (NDC). These two prophets gave opposing prophecies during the 2016 and 2020 general elections. Both prophets had predicted different outcomes, leading to a heated exchange of words and media scrutiny on the relevance of prophetic practices in modern times. The situation further escalated when other prophets took sides. The aim of this article is to examine the effect of these political prophetic declarations on Christianity in Ghana.  Is the move of the Ghanaian government to regulate these prophecies in the right direction?

WHO IS A PROPHET? 

According to the Ghanaian theologian Opoku Onyinah, who is the immediate-past Chairman of The Church of Pentecost and author of the book “Apostles and Prophets,” a prophet is a messenger of God.^[1]A prophet is commonly understood as someone who publicly proclaims a message they believe has come from a deity or divine inspiration. It is also someone who speaks on behalf of a god or deity. It is worth noting that according to dictionary definitions, prophecies can originate from either divine or demonic sources.^[2] We see this exemplified in the Bible, where prophets such as Isaiah, Jeremiah, Nathan, Ezekiel, Micah, and John the Baptist conveyed messages from God to kings and nations. In Ghana and across Africa, prophetism is particularly prominent due to the strong religious beliefs of the people. This has led to the emergence of political prophecies, which are predictions offered by prophets perceived to be affiliated with political parties. Unfortunately, this has led to accusations of bias in their prophetic pronouncements. Despite this, these prophets are still revered by their followers due to their perceived unique gifts.

WHAT IS PROPHETISM?

As the well-known Ghanaian theologian C.G Baeta noted in 1960, prophetism is a trend that is likely to continue. He states:

Prophetism appears to me to be perennial phenomenon of African life, and the basic operative element in it seems to be personal in character. Whether in relation to or independently of events or development in society, the individual endowed with a striking ability to impose his own will on others, believing himself, and believed by others to be a special agent of some supernatural being of force, will emerge from time to time and secure a following.^[3]

Baeta’s statement holds true and is prophetic in nature. This is particularly evident in Ghana, where many prophets are offering prophetic guidance on major political and socio-economic issues, resulting in a significant following. The situation has become even more complex, with some prophets providing conflicting prophecies, seemingly influenced by political parties. In African Traditional Religion, for example, Quacoopome (1988) noted that issues like premature death, disasters, protracted sicknesses, and disabilities needed investigation to pacify provoked gods. The seer or soothsayer is a major source of inquiry into these maledictions, offering foresight into the future and prescribing necessary sacrifices for relief or remedy. The Ewe of Ghana refers to it as ‘nukaka’ or ‘nutabiabia’ According to T.N.O Quacoopome (1988):

The key to the understanding of the world view of the African is her religion. The traditional religion permeates every aspect of the African life, from the cradle to the grave, no matter the level of education and no matter his level of sophistication. In political, economic, social and ethical matters the religious influence is very, very strong.

In effect, the African holds prophetism in very high esteem despite levels of education or religious backgrounds.

SHOULD “POLITICAL PROPHECIES” BE REGULATED?

Owing to the sensitive nature of publicly predicting the death or misfortune of political figures, the question remains whether such prophecies should be regulated.  Mostly, the videos of such prophecies surface after the disaster. It seems also that some prophets measure their spirituality by proving that they received the message long before the disaster.

The tradition of holding prophetic watch night on the 31st of December for instance, has been found to induce fear and anxiety in followers with the use of death and destruction prophecies. It is also important to note that violent attacks on certain prophets have the potential to ignite religious conflicts. The writer endorses that it is essential for the major political parties to discourage public predictions of the death of political figures and celebrities by prophets. Additionally, regulations should be implemented to prevent prophets’ statements from leading to violent attacks on churches, particularly during election years. However, to what extent could prophecies be regulated as some people also see prophecies as providing   directions in their lives.   For instance, when Jonah proclaimed the impending disaster of the city. Nineveh repented and attracted the favour of God (Jonah 3:1-10).  Is the secretariat going to analyse the prophecies and take the necessary actions? What are the modalities in place to sieve the prophecies? There are more questions than answers due to complexities of prophetism in Africa in general and Ghana in particular.

CONCLUSION

In African Traditional Religion, the competition for supremacy among medicine men is a pressing issue. Those who are perceived to be more powerful tend to attract more clients. Unfortunately, the public displays of verbal sparring among the clergy can be seen as absurd to the average Ghanaian and may ultimately lead to the downfall of the prophetic ministry. Upon observation, it was noted that the prophetic ministry aligns with the scriptural definition outlined in 1 Corinthians 14:3. Its functional significance is to edify, encourage, and console a congregation within contextual situations. A departure from this role amounts to suspicion and possible regulations.

Written by Pastor Paul Komi Adzigbli (Libya Quarters District, Haatso Area)

[1] Opoku Onyinah, Apostles and Prophets- The Ministry of Apostles and Prophets throughout the Generations. (Eugene: Wipf & Stock, 2022), 14

[2] Opoku Onyinah, Apostles & Prophets, 281

[3] Baeta, C.G, Prophetism in Ghana. (Achimota: African Christian Press, 1960), 6

“The length of a tree is best known when the tree is down.”
— African Proverb

This profound truth reminds us that the full measure of a person’s life—their worth, their influence, their significance—is often only understood in hindsight. Many of us go through life making sacrifices, showing up faithfully, doing good, and hoping to see visible fruits of our labor. But the reality is, you may never really know the full impact of your actions—not in the present moment.

There are people who are benefitting from your life without ever announcing it. Some observe you from afar, drawing strength and inspiration from the way you live, the choices you make, the resilience you show in adversity. Others are being changed by your words, your kindness, your prayers, and even your silence, though you may never hear their testimonies.

SILENT IMPACT: LIKE THE WOMAN WITH THE ISSUE OF BLOOD

Consider the woman with the issue of blood (Mark 5:25–34). She approached Jesus quietly, touched the hem of His garment, and received her healing without a word. Had Jesus not been spiritually sensitive, He might never have known about her silent yet life-changing encounter. She was healed and would have walked away anonymously—no recognition, no testimony, no visible sign of what had taken place.

And so it is with you.

Some of your greatest moments of influence will happen silently. Some of your most impactful seeds will bloom in gardens you may never walk in. The lives you touch might never come back to say “thank you,” but that doesn’t mean your impact is any less real.

PROPHETS IN THEIR TIME

Think of biblical prophets like Jeremiah. In his lifetime, he was hated, misunderstood, even labeled unpatriotic for delivering hard truths to his people. His words were often rejected. Yet today, we revere him as a major prophet, and his writings form a significant part of the biblical canon.

Or consider Isaiah. His Messianic prophecies are now treasured, quoted, and sung around the world. But in his own time, he too faced resistance and ridicule. The value of their ministries only became fully evident long after they were gone.

THE LEGACY OF JAMES MCKEOWN

A powerful example from our own context is James McKeown, the Irish missionary who pioneered what would become The Church of Pentecost in Ghana. When McKeown first arrived in the Gold Coast in the late 1930s, he endured intense hardship, cultural misunderstandings, and even rejection from the very people he came to serve.

Yet he pressed on—planting, building, and nurturing a movement he might never have imagined would become global.

Today, the Church of Pentecost has branches in over 190 countries, touching millions of lives—not just spiritually, but through education, social interventions, and national development. Yet McKeown himself didn’t live to see the full extent of what he began. He planted seeds, watered faithfully, and left the rest to God. His life is a timeless reminder that you may never really know what your faithfulness will birth.

THE LEGACY OF WILLIAM WILBERFORCE

Another profound example is the life of William Wilberforce, an 18th-century British parliamentarian who gave his life to the fight against the transatlantic slave trade. For years, he faced mockery, political opposition, and legislative defeat. His advocacy was labeled idealistic and bothersome. But he remained relentless, committed to justice and human dignity.

It wasn’t until just three days before his death in 1833 that the British Parliament finally passed the Slavery Abolition Act, ending slavery in most of the British Empire.

Wilberforce never got to fully witness the global ripple effect of his work—how it inspired freedom movements across continents. Yet today, his name is remembered as a symbol of righteous perseverance. Millions have been liberated because one man chose to persist, even though he rarely saw the fruits in his lifetime.

KEEP SOWING ANYWAY

What you are doing now—your acts of love, your commitment to purpose, your quiet integrity—might not be fully appreciated in the moment. But that doesn’t mean it is wasted.

Sometimes, the deepest impact takes time to surface. And sometimes, it may never be seen by human eyes at all—but God sees, and He rewards.

So keep showing up.
Keep sowing faithfully.
Keep doing what is right, even when no one seems to notice.

Because you shall never really know how far your influence goes—until eternity tells the full story.

Written by: Overseer Joel Kwesi Baidoo (Kpandai New Town District / 0207079250)

The mind is the intellectual and mental faculty of a person that feels, perceives, thinks, wills, and especially reasons. The mind alludes to a person’s morality, reasoning, and understanding. In fact, the mind is not a physical organ that can be touched or seen. Our mind is intangible but responsible for abstract thought and emotion.

That notwithstanding, the mind is the ruler and director of the body. What the mind reasons or thinks about is what the body reacts to. What we perceive in the mind is what we take into action and reality—if there’s no change of mind.

Scripture confirms this by saying that “what we think about is who we really are.” Solomon said, what he thinks is what he really is (Proverbs 23:7 GNT). The thoughts and inclinations of the heart move into our minds and are taken into action, whether negative or positive. The King James Version of this same Proverbs 23:7 says, “As a man thinketh in his heart, so is he.”

So undeniably, the pictorial thoughts we have or the things we reason about in our minds are what we produce and bring into reality or practice—whether good or bad. In other words, we are largely a product of our thinking. What we think about becomes us.

Dearly beloved, it is for this reason that I am writing to you—to know how to carefully deal with your mind and respond to it when it requests negativity. Follow me as we delve through scriptures on this subject and learn together 👇🏻.

Many people—and for that matter, Christians—are having a great battle in their minds because of the nature of the flesh, which, when fed, brings them into a level of carnality. Paul said, to be carnally minded is death, but to be spiritually minded is life and peace (Romans 8:5). This means those who live according to the flesh have their minds set on what the flesh desires, and such people do not have peace of mind but a battled mind filled with guilt and reproach daily. Their conscience is captured, and they no longer think and reason from a spiritual perspective.

Apostle Paul said, To the pure, all things are pure, but to those who are corrupted and do not believe, nothing is pure. “In fact, both their minds and consciences are corrupted. They claim to know God, but by their actions they deny him. They are detestable, disobedient, and unfit for doing anything good” (Titus 1:15-16).

Sin and disobedience ruin the mind and darken it to reason negatively. When one’s mind is bombarded with sinful or evil thoughts and consequently acts on those thoughts, the devil begins to fill the mind and conscience with guilt and low self-esteem. The soundness of the individual’s mind will be battled and troubled by the devil and won’t have the peace and joy that come from the Spirit of God. Such a mind becomes hostile to God and will not be able to audibly hear from Him because of how bombarded it has become with guilt and worldliness.

The Bible clearly gives emphasis to this in Ephesians 4:17-19:

“So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed.”

So it is clear that those with such minds have no spiritual sensitivity, and their understanding of God is darkened (2 Corinthians 4:4).

HOW CAN ONE OVERCOME THIS CHALLENGE?

Because the mind sometimes conceives evil thoughts (James 1:14-15), it is therefore expedient that every believer daily feeds his mind with positivities through the study and meditation of the Word. As Paul said in Philippians 2:5, we will begin to have the mind of Christ because Jesus is the Word, and the Word contains the mind—the breath—of God (2 Timothy 3:16).

Secondly, it is imperative to set our minds on things above (Heavenly-minded). Colossians 3:1-2 says, “Set your minds on things above, not on earthly things.”

How can we consciously set our minds on things above? By spending quality time with God in prayer and seeking His face regularly to intoxicate the flesh and weaken evil desires, which can make us worldly and carnal.

Lastly, we must be careful with the kind of communication and conversations we engage in. What we hear or the information we feed on can pollute our minds and give room for negativities or wrong motives. The Bible says, “Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone” (Colossians 4:6).

In other words, every conversation we find ourselves in must be fruitful and make us spiritually minded.

When this is done, the peace of God that surpasses all understanding will guard our minds and consciences (Philippians 4:7). We will always have a fruitful and sound mind (2 Timothy 1:7). Our spiritual sensitivity and antenna will be connected to God—we will hear His voice, dream good dreams, and even receive deeper revelations from Him.

May the Lord touch and visit every battled mind now and give him/her liberty in Jesus’ Name.

Written by Elder David Gyamfi (PENSA Ghana Prayer Secretary)

As the curtain falls on years of faithful service, twenty-five gallant soldiers of the Cross are set to lay down their pastoral duties on Sunday, July 27, 2025. These devoted ministers of The Church of Pentecost, having laboured tirelessly in the Lord’s vineyard, will retire from active service across various districts in Ghana, bringing to a close decades of selfless service and steadfast commitment to God and humanity.

Their years of service range from 24 to a remarkable 35, bearing witness to their loyal devotion and obedience to their divine calling.

At the heart of this sacred transition stands Pastor Johanes Koku Agoba of the Ashaiman Bethlehem District, whose 35-year journey of spiritual stewardship draws to a close. Alongside him, Pastor Godfred Kwadzo Okwan of Ngleshie-Amanfro District in the Downtown-Ofaakor Area also concludes a distinguished 35-year ministry.

In Tema Area’s Kpone District and Takoradi Area’s Adientem District, Pastors Robert Ofori Agyemang and Samuel Ransford Mokwah Essel respectively bid farewell after 32 years of faithful service. Their departure marks the end of an era in their ministry.

From Dansoman Sahara to Tarkwa Makro in Suame Area, and from Anyinam in Suhum Area to Kasoa New Town and Asamankese James Town, five more shepherds – Pastors Dickson Otchere Darko, Solomon Abunyan Odame, Samuel Larbi, Wisdom Kwaku Kpeli, and Stephen Kwesi Ewusie-Ocran – will each retire after 30 years of meritorious ministry.

In Atonsu Bokro in Kumasi, Pastor Samuel Kissi Agyekum concludes 28 years of service, while Pastors Isaac Siaw Lartey (Asuofua, Suame Area), Joseph Yao Gblornaku (Dzodze, Aflao Area), and Gordon Kofi Essiam (Agona Ahanta, Takoradi Area) each complete 27 years of impactul labour in the Lord.

The districts of South Suntreso (Bompata Area), Mamponteng (Old Tafo Area), and Prestea (Bogoso Area) will honour Pastors Daniel Nii Okaija Sackey, Stephen Ayerakwa Gyan, and Isaac Kingsford Effisah respectively, each retiring after 26 years of service.

A further seven ministers – Pastors Clemence Quablah Adrakpanya (Oyibi, Amrahia Area), Emmanuel Kofi Ofosu (Nyanyano, Kasoa Area), Joseph Kojo Mensah (Asutsuare, Agormanya Area), Alexander Kwadzo Agbozo (Akatsi, Sogakope Area), Alexander Kwabena Abrafi (Ayanfuri, Dunkwa Area), Stephen Kofi Owoahene-Acheampong (Agogo, Konongo Area), and Samuel Owiredu (Datano, Ashanti Bekwai Area) – will each bring to a close 25 years of devoted ministry.

Finally, in Ejura Community (Mampong Area) and Ahenkro (Offinso Area), Pastors Stephen Kow Baffoe and John Enoch Baiden will be celebrated for their 24 years of faithful service.

In preparation for this new chapter, the Church’s Pension Board hosted a three-day seminar from July 16-18, 2025, at the Pension Guest House in Gbawe, Accra. Together with their wives, the retiring ministers were guided through a series of enlightening sessions designed to equip them for life beyond the pulpit.

Topics covered during the seminar included: “The Practical Life of the Retiree” by Apostle Dr Alfred Koduah (retired, former General Secretary of the Church), “Tit-bits of Investment” by Elder Paul Kofi Mante of Ecobank Development Corporation (EDC), and “Education on Retirement” by Mrs Mabel Darko (wife of a retired minister).

Other insightful sessions were “The Role of Retired Ministers in Ministry Activities” by Apostle Vincent Anane Denteh (PEMEM Director/Executive Council Member), “Health and Diet for the Aged” by Apostle Dr Edward Arko Koranteng (Medical Director, Pentecost Hospital, Madina), “The COP Pension Policy and Financial Planning for Retirement” by Pastor Emmanuel Kobina Appah (FAD), and “The Responsibilities of Retired Ministers’ Children Towards Their Parents” by Apostle James Orhin Agyin (Projects and Estate Manager), among others.

These sessions were thoughtfully designed to prepare the retiring ministers and their wives, mentally, emotionally, spiritually, and psychologically for the next chapter of their lives.

As these gallant men of God step into a well-earned rest, the Church and the nation salute their legacy. May the Lord, whom they have served so faithfully, bless them with peace, purpose, and fruitfulness in this new season of life.

On August 17, precisely two weeks from today, nine distinguished ministers of The Church of Pentecost Ghana, all serving in the capacity of Area Heads, will officially conclude their service in active ministry.

Congratulations, noble servants. Your labour in the Lord has not been in vain.

Written by Fred Tettey Alarti-Amoako (Head, Publications Unit, Pent Media Centre)

INTRODUCTION

The Church of Pentecost, a leading Pentecostal denomination in Ghana and beyond, with over 4 million membership worldwide, continues to seek innovative ways to engage the rapidly evolving demographic landscape of urban centres. Cities like Accra, Kumasi, and Takoradi have increasingly become melting pots of diverse cultures, languages, and nationalities. This diversity presents both a challenge and an opportunity for the church, particularly in terms of effective outreach and integration of expatriate communities into its fold.

In recognition of this urgent need, the Home and Urban Missions, in collaboration with the Youth Ministry, Chaplaincy Ministry, and the Ministry to Celebrities, has organised the maiden Home Missions Conference scheduled for July 10-12, 2025, at the Pentecost Convention Centre, Gomoa Fetteh. The conference aims to gather a diverse representation of church leaders and key stakeholders to deliberate on strategies for engaging expatriate populations. It seeks to train participants in cross-cultural communication, foster inter-ministerial collaboration, and inspire a renewed commitment to mission work in alignment with the church’s Vision 2028.

Central to the theological underpinnings of this conference is the statement by Apostle Dr Brigadier General Benjamin Godson Kumi Wood, the Director General for the Religious Affairs of the Ghana Armed Forces, who, in leading a prayer meeting on revival, declared that revival means “when God comes to town.” This phrase, though simple, encapsulates profound theological truths that have significant implications for how the church perceives itself and its mission. It draws its roots from the events recorded in Acts 2:1-4, where God’s arrival in the person of the Holy Spirit transformed a local assembly of believers into a vibrant, multicultural, and missional community. This paper seeks to explore the implications of this paradigm and how it can serve as a model for PIWCs and other urban churches to become truly multicultural, multiracial, and multinational in character and mission.

UNDERSTANDING REVIVAL: “WHEN GOD COMES TO TOWN”

Revival has often been perceived as a series of emotional meetings characterized by heightened spiritual fervour and enthusiastic gatherings. However, Apostle Wood’s depiction reframes revival not merely as a series of activities but as the tangible manifestation of God’s presence among His people. He likens it to the arrival of the President of Ghana at a public gathering, where his coming is preceded by a grand entourage, security detail, and a palpable atmosphere of anticipation. In such a scenario, the entire environment is altered by the presence of the dignitary. In a similar manner, when God comes to town, as in Acts 2, His presence is not silent or passive but accompanied by visible and audible signs that transform individuals and communities.

The Old Testament provides several precedents for this concept. For instance, in Exodus 40:34-38, when Moses completed the tabernacle, the glory of the Lord filled the structure, making it impossible for Moses to enter. Likewise, at the dedication of Solomon’s temple, fire came down from heaven, and the glory of the Lord filled the temple, leading the people to bow in worship and reverence (2 Chr. 7:1-3). These manifestations were both an assurance of divine approval and a signal that God had indeed “come to town.”

Yet, as significant as these Old Testament events were, they all pointed forward to a greater visitation in Acts 2. The coming of the Holy Spirit during Pentecost marked a shift from God dwelling in physical structures to dwelling within His people. Acts 2:2 describes how a sound like a mighty rushing wind filled the whole house, and divided tongues as of fire rested upon each believer. These phenomena signified God’s royal entry, similar to the entourage preceding a head of state. Unlike previous visitations confined to sacred spaces like temples or tabernacles, Pentecost signalled that God’s presence would now dwell permanently within believers, transforming them into living temples (1 Cor. 3:16).

FROM LOCAL CHURCH TO CITY CHURCH: THE ACTS 2 TRANSFORMATION

Before the day of Pentecost, the followers of Jesus were essentially a localized community confined mostly to Jerusalem. The group comprised primarily Galileans who spoke the same language, shared common cultural practices, and worshiped privately in the upper room. They were seen largely as a sect within Judaism, maintaining a close-knit fellowship but limited in their broader societal impact.

However, the arrival of the Holy Spirit radically altered this scenario. Acts 2:5-6 recounts that devout Jews from every nation under heaven were dwelling in Jerusalem, and when they heard the sound, they gathered in curiosity. What they witnessed was astonishing. Each one heard the disciples speaking in his own native language. The Scripture meticulously lists the diverse nations represented, including Parthians, Medes, Elamites, Mesopotamians, Judeans, Cappadocians, and many others from regions spanning from modern-day Iran and Iraq through Turkey, North Africa, and parts of Europe.

This event signified a divine declaration that the gospel was not the exclusive heritage of one culture or ethnicity. It was a global message intended for every tribe, tongue, and nation. What began as a local gathering was instantly transformed into a “city church”—a body capable of engaging the multicultural and multinational reality of urban life. The shift was not merely linguistic but cultural and theological. The believers moved from being a sectarian group to becoming a universal movement with a global mission.

Peter’s subsequent sermon was deeply contextual, using references familiar to his audience, such as the prophecy of Joel, to explain the outpouring of the Holy Spirit (Acts 2:16-21). The result was dramatic: about three thousand souls were added to their number that day (Acts 2:41). The church, which started as a local entity, had been thrust into the public space, engaging the city’s diverse populace.

MISSIOLOGICAL LESSONS FOR PIWCS AND CITY CHURCHES

The narrative of Acts 2 provides essential lessons for modern urban churches, particularly the PIWCs of The Church of Pentecost, who attended the Home Missions Conference and are seeking to engage expatriate communities effectively.

Firstly, the miracle of speaking in tongues on Pentecost was not merely a private, ecstatic experience but a deliberate divine strategy for transcending linguistic barriers. It demonstrated God’s intent to communicate His message in ways people could understand, regardless of their cultural or linguistic background. This serves as a profound lesson for PIWCs that engaging diverse populations requires intentional linguistic inclusivity. Churches must identify and train multilingual members to serve as bridges to various cultural groups. Services and church programmes should consider integrating multiple languages to reflect the international character of urban centres. Additionally, producing evangelistic materials and discipleship resources in key languages spoken by expatriate communities will significantly enhance outreach efforts.

Secondly, cultural sensitivity and contextualization are non-negotiable in multicultural ministry. Peter’s sermon provides a template for this. Rather than delivering a generic message, he connected the Pentecostal experience to Joel’s prophecy (cf. Joel 2:28), grounding it in his audience’s cultural and religious understanding. PIWCs must study the cultural values, worldviews, and social norms of expatriate groups to avoid practices that might be unintentionally alienating. Worship styles, music, and even preaching approaches may need to be adapted to resonate with diverse audiences.

Thirdly, leadership diversity is crucial for sustaining multicultural ministry. Acts 6 records a situation where tensions arose between Hebraic and Hellenistic Jews concerning the distribution of resources. The apostles resolved this by appointing leaders from diverse backgrounds, ensuring fair representation and cultural sensitivity in decision-making processes. Similarly, PIWCs should be deliberate about including expatriate believers in leadership roles, not merely as participants but as active shapers of church life. Such inclusion fosters trust, ownership, and a sense of belonging among expatriate members.

Moreover, the early church did not confine itself to private gatherings. Acts 2:46 indicates that they continued meeting both in the temple courts and from house to house, thereby maintaining visibility and engagement within the broader society. PIWCs must therefore envision themselves not merely as religious gatherings but as integral parts of the urban ecosystem. Engaging civic institutions, embassies, international corporations, and NGOs can open doors for holistic ministry, addressing social, legal, and practical needs of expatriates, such as language classes, legal aid, and cultural orientation.

REVIVAL AS CITY IMPACT

A critical aspect of revival as witnessed in Acts 2 is its societal impact. The outpouring of the Holy Spirit was not an end in itself. It led to tangible outcomes: numerical growth, communal sharing, and societal goodwill. Acts 2:44-47 describes how believers shared their possessions, met daily in the temple, and enjoyed the favour of all the people. Revival produced not only spiritual renewal but also social transformation.

When God comes to town, He does not merely change individuals; He changes cities. Crime rates decline, social injustices are addressed, and communities experience peace and healing. For PIWCs and city churches, revival must move beyond internal spiritual experiences to external societal engagement. Churches must become agents of change in their cities, bringing hope, justice, and reconciliation to diverse urban populations.

THEOLOGICAL VISION FOR THE MULTICULTURAL CHURCH

Ultimately, the church’s calling is to be a prophetic foretaste of God’s ultimate plan for humanity—a plan beautifully depicted in Revelation 7:9, where John envisions a great multitude from every nation, tribe, people, and language standing before God’s throne. The multicultural nature of the church is not merely a pragmatic response to globalization, but a theological imperative rooted in God’s vision for His kingdom.

A multicultural church demonstrates the universality of the gospel, testifying that salvation in Christ transcends ethnic and cultural boundaries. It reflects the rich embroidery of God’s image as expressed in the diversity of human cultures. Furthermore, it testifies to the power of the cross to reconcile not only humanity with God but also humans with each other, breaking down walls of division, as articulated in Ephesians 2:14-16.

PRACTICAL STRATEGIES FOR PIWCS

For PIWCs to embody this vision, they must commit to intentional, long-term strategies. Language ministries can play a crucial role by providing translation and interpretation during services, enabling expatriates to fully participate in worship and teaching. Cultural festivals that celebrate music, dance, food, and art from various nations can serve as effective platforms for building bridges and fostering understanding.

Community engagement is equally vital. PIWCs should seek to establish partnerships with embassies, NGOs, and international corporations to develop programmes tailored to the needs of expatriates. Social services such as legal aid, cultural orientation sessions, and language classes can significantly ease the transition for expatriates and create open doors for gospel engagement.

In the digital age, PIWCs must also leverage technology to extend their reach. Creating multilingual digital content and utilizing social media platforms can enable the church to connect with expatriates even before they arrive in Ghana or to maintain relationships with those who move elsewhere.

CONCLUSION

Revival indeed means “when God comes to town.” The events of Acts 2 provide an ageless model for how a local church can be transformed into a dynamic, multicultural city church. The coming of the Holy Spirit not only birthed the church but equipped it for a global mission that transcends linguistic, cultural, and national barriers. The Home Missions Conference stands at a pivotal moment in history poised to redefine urban ministry in Ghana and beyond.

By embracing the paradigm of Acts 2, PIWCs and other city churches can become vibrant centres of multicultural worship, fellowship, and mission. Such churches will not merely reflect the diversity of their cities but will serve as prophetic signs of the kingdom of God, where every nation, tribe, people, and language stand united before the throne of grace.

REFERENCES

• The Holy Bible (NKJV, ESV)
• Bosch, D. J. (1991). Transforming Mission. Orbis Books.
• Walls, A. F. (2002). The Cross-Cultural Process in Christian History. Orbis Books.
• Hiebert, P. (1985). Anthropological Insights for Missionaries. Baker Academic.
• Ott, C., Strauss, S. J., & Tennent, T. C. (2010). Encountering Theology of Mission. Baker Academic.

Written by Pastor Emmanuel Foster Asamoah (NEC Member, HUM, Abasraba District, Winneba)