Posts in category: Articles

INTRODUCTION

In the Christian perspective, wealth is neither a sin nor inherently evil. The central issue lies in how one understands wealth—its source, purpose, and the attitude one adopts toward it. Christians are called to worship God, not wealth. While wealth exists in both Christian and worldly forms, the difference lies in the means of acquisition and the purpose for which it is used.

Christians believe that wealth is a result of God’s initiative. It is He who distributes wealth according to His divine will. Therefore, a true Christian must not seek wealth through ungodly means. In contrast, worldly thinking often endorses acquiring wealth by any means necessary—even unethical or violent means. This aligns with the utilitarian perspective of philosopher Immanuel Kant, where the end justifies the means. Christianity, however, embraces a deontological ethic: the means must be just and godly.

This presentation discusses:

• What Christian wealth is
• The purpose of Christian wealth
• The source of Christian wealth
• The process in Christian giving
• The faith factor in Christian giving
• The role of faithfulness in Christian giving
• The role of obedience in Christian giving
• The rewards of Christian giving

CHRISTIAN WEALTH

Christian wealth refers to the abundance of God’s blessings—both spiritual and material—with God as the true provider.

• Spiritual blessings include salvation through Christ, the indwelling of the Holy Spirit, spiritual gifts and fruits, divine adoption, forgiveness, and reconciliation.
• Material blessings include marriage, financial prosperity, academic success, employment, promotion, long life, and good health.

THE TRUE SOURCE OF CHRISTIAN WEALTH

Wealth is not limited to Christians, but believers acknowledge God as the sole source of their wealth. Unlike others who may attribute wealth to ancestors, hard work, or fate, Christians see themselves as stewards of God’s resources.

BIBLICAL SUPPORT:

• Genesis 1:1, 28 – God is the Creator; all things, including man and wealth, come from Him.
• Colossians 1:16; John 1:3 – All things were made through Christ.
• 1 Chronicles 29:10–12 – Riches and honour come from God.
• Deuteronomy 8:18 – God gives the ability to produce wealth.
• 1 Timothy 6:7, 17 – We brought nothing into the world; all is given for our enjoyment.
• Haggai 2:8; Psalm 24:1; Proverbs 10:22; James 1:17 – Silver, gold, and all blessings belong to God.

We are not exempt from hard work, but our ability to work and prosper comes from God. Genesis 2:15 illustrates that man was placed in the garden to work. Psalm 35:27 affirms that God delights in the prosperity of His people.

THE PURPOSE OF CHRISTIAN WEALTH

God blesses believers with wealth for specific purposes, not merely for personal enjoyment.

KEY PURPOSES:

• To do God’s work – Exodus 25:1–9; 35:4–35; 1 Chronicles 29:1–9
• To support ministers of the gospel – 1 Corinthians 9:14; Titus 3:13; Hebrews 6:10
• To provide for one’s family – 1 Timothy 5:8; Matthew 10
• To support fellow believers – Acts 4:32–35; Galatians 6:10; Matthew 25:34–46

WHAT IS CHRISTIAN GIVING?

Christian giving is the voluntary and heartfelt donation of money, time, skills, or other resources to God or for godly purposes.

It is:

• An act of worship, love, and obedience to God
• An expression of gratitude for God’s grace
• Not a repayment for what Christ did on the cross

WHY SHOULD ONE GIVE AS A CHRISTIAN?

• It is part of our divine calling
• It expresses our gratitude to God
• It reflects God’s giving nature in us

PROCESS IN CHRISTIAN GIVING

Christian giving should follow biblical principles and not be random or impulsive.

STEPS TO EFFECTIVE CHRISTIAN GIVING:

• Surrender your life to Christ – 2 Corinthians 8:5
• Give out of love – John 3:16
• Let God inspire your giving – Philippians 2:13
• Understand your giving is unto God – Colossians 3:23–24
• Give through Christ – Colossians 3:17
• Give willingly – 2 Corinthians 8:12; 9:7
• Budget for your giving – Luke 21 (Widow’s offering)
• Give proportionally – 2 Corinthians 9:7

PRINCIPLES OF CHRISTIAN GIVING

• The measure you use will be measured back to you
• The more you sow, the more you reap
• God loves a cheerful giver
• Willing giving is acceptable to God

THE ESSENCE OF FAITH IN GIVING

Faith is central to Christian giving. Without faith, our giving loses its spiritual significance.

• Abraham gave tithes and even offered Isaac by faith (Hebrews 11)
• Faith makes our offerings pleasing to God (Hebrews 11:6)
• Faith assures us of God’s response to our giving

THE ESSENCE OF OBEDIENCE IN GIVING

Obedience is essential in aligning our giving with God’s will.

• Jesus modeled obedience unto death (Philippians 2:8)
• God values obedience over mere sacrifice (1 Samuel 15:22)
• Abel’s sacrifice was accepted because it was in line with divine instructions (Genesis 4)

Giving without obedience is unfruitful. If God demands GHS 1,000 and we give GHS 500, though we gave, it does not please Him. We must give as He directs.

BENEFITS OF GIVING

Christian giving is not only an act of worship but also a spiritual practice that releases divine blessings. The Bible consistently teaches that there are tangible and intangible rewards for giving according to God’s principles. Below are three major benefits of giving, expanded with biblical support and practical implications:

1. Giving in faith and obedience establishes a covenant relationship between the believer and God. In Scripture, covenants are binding agreements that God honors when His people walk in obedience.

In Genesis 14:18–20, Abraham gave a tithe to Melchizedek, the priest of God Most High, and this act of giving preceded God’s covenantal promise to bless Abraham and make him a great nation (Genesis 15:1–6).

Malachi 3:10–11 – “Bring the whole tithe into the storehouse… and see if I will not throw open the floodgates of heaven…” This is both an invitation and a covenantal promise.

• Giving unlocks divine provision. When we give generously and cheerfully, God multiplies our resources and causes others to bless us as well. Financial breakthroughs and opportunities often follow acts of sacrificial giving.

Luke 6:38 – “Give, and it will be given to you. A good measure, pressed down, shaken together and running over…”

2 Corinthians 9:6–8 – “Whoever sows sparingly will also reap sparingly… And God is able to bless you abundantly…”

• Biblical giving can serve as a form of spiritual insurance. It establishes a protective hedge around the giver, warding off misfortune, sickness, and demonic attacks. This principle is seen throughout Scripture, where generous individuals experience divine preservation.

Psalm 41:1–3 – “Blessed is he who has regard for the weak; the Lord delivers him in times of trouble… protects him and keeps him alive…”

Malachi 3:11 – God promises to “rebuke the devourer” for the sake of those who tithe.

CONCLUSION

Christian wealth and giving are divine privileges rooted in God’s grace and purpose. Wealth is not evil—it is a tool entrusted to believers to fulfill God’s work, care for others, and bring glory to His name. Christians are stewards, not owners, of the blessings they enjoy.

Giving, therefore, must be done in faith, with obedience, and from a willing heart. When properly done, Christian giving brings rewards both here on earth and in eternity. Let us remember always that everything we have is from God, and giving is a sacred act of worship and trust in the One who richly provides.

Written by Elder Eric Kofi Sam

Fasting involves refraining from eating and drinking for a period to focus your thoughts on God. The Bible contains about 77 references to fasting, which include partial, absolute, short, and extended periods. It is never an outdated practice, since it is one of the few activities that can nourish the body, spirit, and soul. Fasting is a vital element in our walk with God. If Jesus made reference to the Pharisees who fasted twice a week and the disciples of John the Baptist, then those newly born of God cannot do any less (Matthew 9:15; Mark 2:19; Luke 18:12). Sadly, some individuals also compete with themselves to see who can fast the longest.

However, many misconceptions exist about fasting from the Old Testament era to Jesus’ time and even today. It is important to note that biblical fasting has no standard measure in terms of type, duration, or corresponding results. For example, a three-day dry fast is not a fixed dosage for addressing a particular need or achieving a specific level of spirituality. The Bible records some individuals, like Esther and Ezra, who fasted without food and water for three days, and others, such as Moses and Jesus Christ, who did so for forty days. In between these durations are seven days by David and twenty-one days by Daniel, to name a few. Therefore, the choice of a specific type and duration relies primarily on the divine inspiration that the individual or group receives from God to achieve their goals.

Fasting is neither gender-sensitive nor age-sensitive. Therefore, Esther’s fasting was not inferior to Daniel’s or Nehemiah’s. Children are also not exempt from the call to fast (2 Chronicles 20:3). Luke 2:36–37 also suggests that Prophetess Anna was involved in fasting even when she was 84 years old. Fasting is not a gift of the Spirit, so some cannot argue that they were not blessed with it. It is a strenuous spiritual exercise that builds one’s spiritual muscles and improves a person’s overall health, though not without agitation from the body.

Appearing sanctimonious and Spirit-filled with suggestive gestures of holiness is also frowned upon by God, especially during days of fasting when the more significant issues of faith are disregarded. Jesus advised, “Moreover, when you fast, do not be like the hypocrites, with a sad countenance, for they disfigure their faces so they may appear to be fasting to men. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matthew 6:16–18). The Lord introduced two types of fasting with their associated rewards from humans or God, but left the choice to us. Before Christ’s admonition, God had queried Israel through the Prophet Isaiah, asking, “…Is this the kind of fasting I have chosen…?” (Isaiah 58:5). Therefore, this article aims to explore the kind of fast that receives Heaven’s attention. I have introduced the term “Smart Fasting” to signify that kind of fast the triune God requires from all whose objective is to attract and capture His attention for every divine exchange to be seamless.

In management, hard work centres on effort and persistence, while smart work focuses on efficiency, strategy, and achieving optimal results with less effort. The outcomes of smart work may include a more efficient method, a higher quality product, or faster delivery times. “Smart Fasting” for this write-up can, therefore, be defined as giving up eating and drinking for a period in the manner prescribed by God while focusing your thoughts on Him. There are many reasons why people embark upon fasting beyond healthy life considerations, although some have made it their lifestyle. Some fast for repentance, expecting God to pardon their transgressions, while others fast to seek God’s guidance on specific issues (1 Samuel 7:3–6; Acts 13:2). Sometimes, believers fast in search of divine healing from ailments or for God to help them break through difficult spiritual obstacles. Others also fast in preparation for special tasks God assigns them (2 Samuel 12:14–16; Matthew 4). Fasting is not a shortcut to accessing what is outside of God’s purposes for individuals or communities. It cannot be used to twist God’s hand to do what He is unwilling to do at any given time. Specialising, therefore, in fasting for personal needs and breakthroughs alone as a Christian is not the way to go. Christians are expected to have a good mix of the different purposes of fasting so that malnourished and disenchanted nominal Christians are reduced to the barest minimum.

Regardless of the motivation, fasting is never easy because no one truly gets used to it. Its impact on the body is always felt, no matter how often or how experienced individuals become. I will never forget my first attempt at a 3-day dry fast as a teenager in the 80s. It was inspired by a prophecy from a Deacon during an evening service, and by the end of the first day, I felt as though my spirit had escaped my body because I couldn’t even respond appropriately when called. I was rescued with a cup of porridge because my siblings were unsure of what was happening to me. After taking the first two spoonfuls, I told them I wanted to continue because my goal was to make a list of everyone who could complete it. Four decades later, despite all the lengthy periods of personal and group fasting regimens, I don’t think I have built up any immunity, as my body still complains, even if only for a day.

Believers must focus on obtaining the maximum benefit and rewards from fasting rather than merely pleasing others or gratifying themselves. God cares deeply about His children receiving optimal attention from His throne of grace during any fasting regime. To clarify this, He spoke through Isaiah when Israel, at one point, misunderstood the true significance of waiting on Him through fasting and prayer. Although they seemed to have understood the expectations of humans, likely gaining social rewards, they were gravely mistaken and failed to impress God through their extended fasts. This article explores what the triune God expects from His children whenever they are inspired to fast for His attention.

Below are factors to consider for making every fasting exercise effective, which this write-up calls “Smart Fasting.”

1. Pursue Justice:

Easton’s Bible Dictionary defines justice as giving everyone what is due. God is just and expects all His children to pursue justice continuously. Throughout Israel’s history, particularly in the Southern Kingdom of Judah, there was a significant social and spiritual decline. However, they maintained unwavering commitment to specific religious rituals, such as fasting. God observed the growing corruption and depravity in their hearts, yet they persisted in fasting for His attention. Unfortunately, God’s attribute of justice does not tolerate injustice, regardless of its size. Therefore, He speaks through Isaiah, His Prophet, asking, “Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?” It can be inferred from the text that God expects believers to address any injustice brought to their attention or known to them while practising fasting.

• Care for Others, Especially Those in Need:

Often, we argue that people are needy due to laziness or a lack of hard work. Indeed, the reasons behind someone being hungry or in need are inconsequential when it comes to kindness and generosity. As believers, we have no scriptural support for turning away from those we encounter, even if our assumptions about their circumstances are accurate. You can only shelter the poor wanderer if you are generous, and you can only clothe the naked if you are kind-hearted. God instructed the Israelites to be vigilant by sharing their food with the hungry, clothing the naked, and providing shelter for the homeless (Isaiah 58:7). Jesus Christ was equally clear about the necessity of sharing our food and clothing with those in need in Luke 3:11.

As you begin this period of fasting inspired by the leadership of The Church of Pentecost through the Spirit’s guidance, consider whether there are items in your wardrobe or possessions that can be shared with the needy. You might also support efforts to provide shelter for the homeless and street children, who face numerous dangers and harsh weather in our cities. How about sharing your food with the most vulnerable and hungry in our communities? I believe it would be a wise decision during this fasting period to revive our practice of sharing with others.

• Attention to Family Needs

Some believers have gained notoriety for spending and sharing generously outside their households while visible family needs remain unattended. Smart fasting, according to Isaiah 58, suggests that when meeting the needs of the needy, one’s household members should not be left behind: “…when you see the naked, to clothe them, and not to turn away from your own flesh and blood” (Isaiah 58:7b). The Apostle Paul also reminded believers, saying, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever” (1 Timothy 5:8).

Let us not neglect the needs of family members, no matter how irresponsible some may have proven to be or how resistant they are to help. It is instructive to learn that the efficacy of our fasting also depends on how well we manage affairs at home. Couples are of the same flesh, per biblical teaching, so a disturbed marriage relationship leads to a wasteful fasting regime. Abandonment by parents or guardians, regardless of the level of provocation, is equally detrimental to fasting.

• Spend Quality Time in Prayer and Meditating on God’s Word

Biblical fasting is not merely starving or denying the flesh its cravings, although that does bring health benefits. Smart fasting requires a person to devote quality time to meditating on God’s Word and engaging in deep communication with Him. The best approach is to find a quiet or solitary place where human or environmental distractions are minimal. The Lord Jesus, Moses, Daniel, Esther, David, and the early Church Fathers identified suitable solitary places to wait upon God through fasting.

Even when solitary places may not be practical, especially in urban settings, we must make an effort to set aside time to speak to and hear from God during fasting. The excuses given by those in busy cities for a lack of time for fasting and prayer are not new, nor will they end anytime soon.

The apostles of Jesus, who had made specific promises or charges to uphold, also had excuses that could be seen as justifiable during that critical moment on the Mount of Olives (Matthew 26:40). However, in the end, they could only blame themselves—and the champion among them, Peter, wept uncontrollably. Therefore, God does not accept the excuses we offer, no matter how well we try to rationalise them. Interestingly, the devil also doesn’t consider our busy schedules—he schedules his attacks without our convenience in mind. Satan didn’t take into account Apostle Peter’s fatigue and stress levels but sought permission to sift him like wheat.

• Maintain a Balanced Fasting Life

Daniel’s 21-day fast was meant to help him understand a mystery God had revealed concerning the nations as they herald the second coming of Christ. It was not about his personal needs or breakthroughs. “Then he continued, ‘Do not be afraid, Daniel. Since the first day that you set your mind to gain understanding and to humble yourself before your God, your words were heard, and I have come in response to them’” (Daniel 10:12).

Esther’s three-day dry fast with the Israelites while in captivity in Persia was for God to intervene and redeem Israel from the wicked grasp of Haman the Agagite. Indeed, for 30 days, her husband had not invited her into his space, even though they lived in the same royal palace. She could have easily trivialised Israel’s struggle and reduced it to her personal marital problem requiring urgent attention. However, once she embraced the national challenge, the remarkable outcome of their fasting positively impacted both her marriage and family life.

Therefore, we must treat every call to fast at the national level with the seriousness it deserves and not leave it to the burdened few or the organisers.

Moses’ 40-day dry fast was intended to receive from God the words of life that would sustain and preserve Israel’s covenant relationship with Him. It is intriguing to note that after that profound encounter, God dictated the words of life and inscribed them in His own handwriting on two tablets of stone for Moses. When we spend quality time fasting with God, He engraves refreshing phrases that dwell within us forever on the tablets of our hearts. Moses’s fasting had nothing to do with his personal needs or breakthroughs.

It is not unusual to fast for days, seeking a deeper relationship with God and a greater appreciation of His ways. Jesus’ dry fast for 40 days in the wilderness prepared Him for the start of His earthly ministry and the monumental task of humankind’s redemption. Therefore, it is not surprising that Christ began on a powerful note and continued explosively, leaving no stone unturned until His glorious and victorious end on the cross, when He shouted, “It is finished.”

Those who spend time waiting on God in fasting consistently start well, progress smoothly, and complete any task God assigns to them. The Lord Jesus also expects believers to fast in search of divine healing and deliverance from certain chronic ailments and obsessions. He explains that some conditions require both fasting and prayer for relief. In Mark 9:29, Jesus said, “This kind can come out by nothing but prayer and fasting.”

It is also always appropriate to spend time fasting and praying, trusting God for personal breakthroughs or specific needs. He is more than willing to assist us as often as we seek His help. However, we must strive to maintain a balanced fasting life by evaluating our motivations. Let us fast to hear from God, seek His guidance, intercede for others and for nations, and, without hesitation, present our personal needs to Him.

• Manage Publicity

Care should be taken not to aim at scoring spiritual points from others through publicity during fasting. There is no reason to broadcast one’s fasting period when it is an exercise meant to focus on God. Jesus taught His followers not to show off or announce their fasting through outward appearances. He said, “But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place…” (Matthew 6:17–18).

Today, some habitually use every available medium to publicise their fasting, even when other methods exist to inform intended participants. I believe the mere flyer of a corporate fasting announcement is not necessarily meant to show off or score points in society. It is the motive behind such publicity that matters.

However, in light of Jesus’ warning about the publicity of fasting and its potential spiritual losses, care must be taken to avoid publicity stunts. As believers, we are not in competition with those who can fast for longer durations. We must be inspired by the fasting life of Jesus Christ and the early Church Fathers to avoid or prevent some of the undesirable issues confronting us today.

Written by Apostle James Orhin Agyin

Introduction

As we observe the 2025 edition of Pentecost Week, a season of waiting on God through fasting and prayer, I feel compelled to share some insights on biblical fasting. I present it in a concise, step-by-step manner to aid understanding. I am hopeful that this will serve as a useful guide for any believer seeking to engage in a fast now or later.

Fasting: What it is

1. Biblically, fasting involves voluntarily abstaining from food, and at times, water, for a set period to fulfill a spiritual purpose.
2. It is neither a way to punish the flesh nor manipulate God to do what we wish or want. Rather, it is a way to redirect our attention to God, seek Him in humility, and express our need for and total dependence on Him.
3. Fasting is not a means of salvation, which comes solely through faith in Jesus Christ. (Romans 10:9-10, Ephesians 2:8-9).
4. Anyone can fast, but the intensity or manner of it may vary from one person to another for some justifiable reasons.
5. Here are some examples of Bible characters who engaged in fasting: Moses (Exodus 34:28), Elijah (1 Kings 19:5-8), Daniel (Daniel 10:2-3), Jesus (Luke 4:1-3), among others.

The Purpose of Fasting

The purpose of biblical fasting has always been spiritual rather than material. Here are seven of them. There may be other reasons.

1. To demonstrate repentance and a commitment to returning to God after a period of sin (1 Samuel 7:6).
2. To seek a closer relationship, deeper fellowship, or stronger intimacy with God (Matthew 4:1-11).
3. To seek God’s direction or guidance before making key decisions (Acts 13:2-3; 14:23).
4. To seek divine strength or empowerment for a given task, assignment or mandate (Isaiah 40:29-31).
5. To seek God’s favour and protection (Ezra 8:21-23).
6. To seek liberation from a demonic attack or oppression and destroy the works of the devil (Matthew 17:21, Mark 9:29).
7. To present a felt need to God (Philippians 4:6-7, 19).

Types of Fasting:

1. Absolute or Full Fast – This is when one abstains totally from both solid and liquid food and water. Examples can be found in Esther 4:16 and Acts 9:9. This type can be very severe and even dangerous if extended over time, except in supernatural cases like Moses’ fast (Exodus 34:28, Deut. 9:9).

1. Complete or Regular Fast – This is when one abstains from all food (both solid and liquid), but drinks water. An example is Jesus’ fast; the Bible indicates that He abstained from food (Luke 4:1-2).

1. Liquid Fast – This is when one abstains from all solid foods, but takes in liquids such as fresh juice, soup, smoothie, or beverages with no or very low sugar. This type is helpful for individuals who, for certain medical reasons, cannot practice the complete or regular type of fast.

1. Partial Fast – This type, sometimes referred to as the ‘Daniel kind of fast,’ involves eating only vegetables or plant-based foods and water (Daniel 1:8-16). It may also mean reducing the number of times one eats in a day. Like a liquid fast, this type is recommended for people with certain medical conditions.

How to Prepare for a Long Fast

1. To get the body ready for a long fast, it is recommended that we cut down on food intake and drink more water in the days leading up to the long fast. Avoiding processed foods, sugary drinks, and excessive caffeine, and focusing on whole grains, lean proteins, fruits and vegetables can be helpful.
2. Set a clear and definite purpose for wanting to fast. It could be within any of the objectives mentioned earlier, or you may have any other.
3. Prayerfully determine the period of the fast. The length of a fast may vary – from a few days to weeks – depending on individual circumstances and divine leading.
4. Determine specific times for prayer and meditation on God’s word in each day of the fasting period.
5. Pray for the grace, strength and discipline to sail through to the end, following the plan you have set out. Ask God to lead you and direct your path.
6. If you have any health concerns, it is advisable that you consult with a healthcare professional before embarking on a long fast.

What to do when Fasting

To maximize the impact of a fast, efforts must be put into doing the following throughout the period:

1. Prioritise prayer and meditation on God’s word; spend more time in these two spiritual disciplines than you do on ordinary days. Intentionally schedule time – day and night, and as you go about each day’s usual chores, continue to commune with the Holy Spirit in a silent, meditative manner.
2. Limit your engagements on social media, entertainment/pleasures, and in other activities that may distract your attention or take too much of your time. Remain deeply focused on God and the spiritual purpose of your fast.
3. Do not worry too much about the physical and mental discomforts you may experience during the fast.
4. Get enough rest to avoid over-stressing your body.

What to do after the Fast

1. Break your fast gradually and do not overeat.
2. Do not stop praying and meditating on God’s word; sustain the habit and grow in it (Joshua 1:8, Psalm 1:1-3, 2 Thessalonians 5:17).
3. Reflect on what you learned, what God showed or said to you, and on any unusual or supernatural experiences you may have had during the fast.
4. Be thankful to God, believing that He heard your prayers and shall grant them (2 Thess. 5:18, Mark 11:24).

Final Words

Fasting is a personal act of devotion, not a display for others. It should be considered a personal act of devotion, not a way to impress others.

Written by Pastor Samuel Acheampong – Resident Minister, Mountain View Worship Centre

The relationship between faith and logic has long been debated. To some, they are irreconcilable opposites—faith belongs to the heart, and logic to the mind. But Scripture, reason, and the rich heritage of Christian thought all affirm that faith and logic are not enemies, but allies.

Faith does not ask us to abandon our minds at the door, and logic, when rightly applied, does not lead us away from God but toward Him. The God who calls us to believe is the same God who created our capacity to think.

THE HISTORICAL JOURNEY OF FAITH AND LOGIC

The idea that faith and logic are fundamentally at odds is a relatively recent development. In the ancient world, philosophers such as Socrates, Plato, and Aristotle saw no need to draw a firm boundary between the spiritual and the rational. For them, the pursuit of truth was inherently a pursuit of the Good, the Divine, and the Logos—the rational principle that brought coherence to the cosmos.

This harmony continued into early Christian thought. Church fathers like Augustine saw faith and reason as deeply intertwined. He famously affirmed, “I believe in order to understand,” suggesting that faith provides the foundation upon which intellectual inquiry is built.

Centuries later, during the medieval period, Thomas Aquinas would reinforce this synthesis. In his monumental Summa Theologica, he developed a comprehensive framework in which faith and reason complemented one another. For Aquinas, loving God with the mind was not only possible but essential.

This integration of faith and logic extended even into the early scientific era. Sir Isaac Newton, a towering figure in the history of science, exemplified this union. The man who formulated the laws of motion and laid the groundwork for modern physics did not separate his scientific pursuits from his belief in God. In his seminal work, Philosophiæ Naturalis Principia Mathematica (The Mathematical Principles of Natural Philosophy), Newton wrote, “This most beautiful system of the sun, planets, and comets could only proceed from the counsel and dominion of an intelligent and powerful Being.”

THE RIFT EMERGES

It was during the Enlightenment—the so-called Age of Reason, spanning from the late 17th to the late 18th century—that a more pronounced divide between faith and logic began to take shape in Western thought. Philosophers like René Descartes and Immanuel Kant championed a new approach to knowledge, one grounded in empirical observation and rational deduction. As confidence in human reason grew, faith was increasingly seen as subjective and unverifiable—a private belief rather than a public truth.

The rise of scientific rationalism and the spread of secularism throughout modern society deepened this rift. In the 19th and 20th centuries, influential figures such as Friedrich Nietzsche and Karl Marx openly ridiculed faith as an illusion or a tool of oppression. Under the dominance of scientific naturalism and empirical philosophy, faith came to be viewed by many as not only unnecessary but incompatible with logic.

THE SECULARISATION OF THE ACADEMY

Nowhere was this shift more visible than in the transformation of the university. Many of the world’s oldest universities—including Oxford, Cambridge, and the University of Paris—trace their origins to the Church, with a mission to cultivate both the intellect and the soul. Theology once reigned as the “queen of the sciences,” providing the lens through which all other disciplines were understood and ordered.

In those early centuries, learning was considered an act of devotion. Studying the natural world meant reading the “book of creation,” while studying Scripture engaged the “book of revelation.” But this integrated vision gradually began to unravel. As modernity progressed, universities adopted increasingly secular models of knowledge. Theology was pushed to the periphery or removed altogether, and the shaping of the mind came to eclipse the formation of the soul.

FAITH AND LOGIC TODAY

Today, the separation between faith and logic is deeply entrenched in our academic and cultural discourse. Faith is frequently dismissed as a matter of personal sentiment or subjective belief, while logic is exalted as the only legitimate path to truth. This divide, however, is neither natural nor historically rooted. The past shows us that faith and reason once moved in harmony—and it is possible they still can. 

THE LOGIC OF FAITH

Faith is often portrayed as irrational—believing in spite of evidence. But this is a distortion of biblical faith. True faith is not blind; it is rooted in trust and insight.

The greatest commandment includes the mind: “Love the Lord your God with all your heart, all your soul, and all your mind.” (Matthew 22:37). Christians are called to think deeply and believe boldly.

In Hebrews 11:1, faith is described as “the substance of things hoped for, the evidence of things not seen.”

Here, faith is not the absence of evidence—it is evidence of the invisible. It is the deep conviction that arises from our trust in God.

C.S. Lewis captures it beautifully: “I believe in Christianity as I believe that the sun has risen—not only because I see it, but because by it I see everything else.”

THE FAITH OF LOGIC

Ironically, even logic itself begins with faith. To reason logically, we must first accept certain foundational assumptions—like the law of non-contradiction (that something cannot be both true and false at the same time). These principles cannot be proven by logic alone; they are simply taken as true in order for reasoning to proceed. In this sense, logic rests on unprovable starting points that require a kind of faith.

Even Bertrand Russell (1872–1970), a prominent atheist and philosopher, acknowledged the limits of certainty. He wrote, “All human knowledge is uncertain, inexact, and partial.” If that is so, then pure logic cannot provide the ultimate answers we often seek. Sooner or later, everyone places faith in something—be it science, philosophy, or even themselves. In his essay What I Believe (1925), Russell openly recognized the limitations of rationalism, especially when it comes to questions of morality and purpose—areas where logic and science fall short.

Ludwig Wittgenstein (1889–1951), one of the most influential philosophers of the 20th century, echoed this idea in his Tractatus Logico-Philosophicus. He famously wrote, “Even if all possible scientific questions be answered, the problems of life have still not been touched at all.” For Wittgenstein, life’s most profound questions—such as why anything exists at all, or what gives life meaning—reside outside the boundaries of logical or scientific language.

Similarly, Stephen Jay Gould (1941–2002), an evolutionary biologist and historian of science, proposed the concept of Non-Overlapping Magisteria (NOMA), arguing that science and religion address entirely different domains of human experience. In his book Rocks of Ages: Science and Religion in the Fullness of Life (1999), he observed: “Science tries to document the factual character of the natural world… Religion, on the other hand, operates in the equally important, but utterly different, realm of human purposes, meanings, and values.”

Together, these thinkers—though differing in background and belief—converge on a common insight: logic and reason, while essential, have limits. They can help us understand how the world works, but they cannot fully answer why we are here, what our purpose is, or what ultimately matters.

Their reflections leave the door open to faith—an acknowledgment that the deepest truths may lie beyond the grasp of reason alone. As Albert Einstein once remarked, “Science without religion is lame, religion without science is blind.”

A FAITH THAT THINKS

Biblical faith isn’t based on wishful thinking or emotionalism, but on God’s revelation through creation, conscience, Scripture, and the person of Jesus Christ.

In Acts 17, Paul stood before Athens’ esteemed thinkers, engaging them in reasoned discussion, quoting their own poets, and inviting them to consider a higher perspective.

With a mind shaped by Scripture and a heart formed by Christ, Paul combined reason with revelation, leading his audience through the corridors of logic to the doorway of resurrection, proving that the Christian faith is both intellectually credible and spiritually transformative.

JESUS’S VIEW ON FAITH AND LOGIC

Throughout the Gospels, Jesus never pitted faith against evidence. Instead, He honored genuine inquiry while confronting hardened unbelief.

When John the Baptist, confined in prison and wrestling with doubt, sent messengers to ask, “Are You the one who is to come, or should we expect someone else?” (Matthew 11:3), Jesus did not rebuke him. He did not say, “Just believe.” Instead, He pointed to empirical signs grounded in prophetic expectation:

“Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor.” (Matthew 11:4–5, cf. Isaiah 35:5–6; 61:1)

Here, Jesus appeals to observable realities—the fulfillment of messianic prophecies—as rational support for faith.

Similarly, after the resurrection, Thomas was in doubt: “Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe.” (John 20:25)

Rather than condemn Thomas, Jesus provided him with the evidence: “Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe.” (John 20:27)

Jesus affirms the value of evidence for belief. Yet He also draws the attention of Thomas to a deeper reality:

“Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.” (John 20:29)

Jesus shows that faith can work without visible proof, not because it’s irrational, but because it’s rooted in an unwavering trust in God’s character.

Contrast this with the Pharisees and teachers of the law, who, despite witnessing countless miracles, demanded yet another sign:

“Teacher, we want to see a sign from you.” He answered, ‘A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah.’ (Matthew 12:38–39)

Why did Jesus decline? Because their request wasn’t born of honest inquiry but of hardened unbelief. They had already seen signs—they just refused to believe them. Logic without openness of heart leads to cynicism, not faith.

Thus, Jesus draws a crucial distinction between:

• John the Baptist, who sought reassurance through signs aligned with Scripture,
• Thomas, who doubted but was open to belief,
• and the Pharisees, who asked for signs but had no intention of accepting the truth they revealed.

In all these encounters, Jesus reveals that faith is not contrary to logic—but neither is it subject to it. True faith listens to evidence, discerns with reason, but ultimately rests in a relational trust in God. Logic can pave the path toward faith, but faith transcends logic.

At the end, Jesus’s responses to human doubt always aims to lead us beyond the need for endless proof, into a deeper knowledge of the One who is Truth incarnate.

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

Fasting and prayer, in this context, can be likened to a lion kept in its den without food or water. The moment it is unleashed, it devours every edible creature that crosses its path.

According to Acts 13:2–3: “While they were worshiping the Lord and fasting, the Holy Spirit said, ‘Set apart for me Barnabas and Saul for the work to which I have called them.’ So after they had fasted and prayed, they placed their hands on them and sent them off (unleashed them).”

After Saul and Barnabas were unleashed, they began to take over their world and transform it because they had received the power of the Holy Spirit through fasting and prayer.

We live in a world where many Christians feel timid about sharing the gospel of our Lord Jesus Christ—just as the apostles were once afraid to speak in His name. But when the disciples gathered in the powerhouse through fasting and prayer and were unleashed on the Day of Pentecost, wonders were wrought through them. Even Peter, who had earlier denied Jesus before a maidservant, began to speak boldly in the name of Jesus Christ.

The apostles began to transform their generation because they had been unleashed with the power of the Holy Spirit.

Through fasting, prayer, and deep intimacy with the Scriptures, the fathers of old could even discern the language of birds and inanimate objects.

Beloved, what empowered the apostles to trample on scorpions, lions, and snakes—and to shut the gates of hell—was fasting and prayer. Let us return to the powerhouse for the strength to be unleashed, so we may transform our spheres and fulfill our callings. For it is through fasting and prayer that your calling is sharpened.

Written by Elder Emmanuel Tanor (Dormaa Area – Nsesereso District)

As we celebrate Pentecost and reflect on the significance of the Holy Spirit, it becomes clear that the Spirit’s power continues to shape and guide the modern church, influencing believers in many ways. The following aspects highlight the ongoing relevance of the Holy Spirit in today’s context.

Empowerment for Ministry

The empowerment of believers through the Holy Spirit is a hallmark of Pentecostal theology. In the contemporary church, this empowerment translates into vibrant ministries that reach out to various needs—spiritual, physical, and emotional. Churches are increasingly recognizing the diverse gifts that the Holy Spirit imparts to individuals, encouraging lay participation and equipping all members for service. Such empowerment not only strengthens the church internally but also enables believers to make a significant impact in their communities through outreach, advocacy, and service initiatives.

Guidance and Wisdom

In a rapidly changing world, the Spirit serves as an invaluable guide. Many church leaders are now turning to prayer and seeking the Spirit’s counsel when facing organizational challenges or moral dilemmas. This reliance on the Spirit helps cultivate a culture of discernment within the church, where decisions are made with a focus on justice, mercy, and humility (Micah 6:8). The awareness of the Holy Spirit’s guidance encourages an environment where innovative solutions to modern issues like social justice, mental health, and community engagement are rooted in biblical principles.

Unity and Community

The Holy Spirit fosters unity among believers, encouraging the church to overcome divisions based on race, socio-economic status, and differing theological perspectives. The need for a unified body of Christ is ever-present in a fragmented world. As congregations actively seek the Spirit’s leading, they can embrace inclusivity, bear witness to God’s love, and exemplify the reconciliation that Jesus offers. The Spirit reminds us that our differences can become strengths, enabling the church to reflect the diverse beauty of God’s creation.

Empowerment for Personal Transformation

The Holy Spirit’s work in personal transformation remains vital for individual believers. The process of sanctification—growing closer to Christ’s likeness through the Spirit’s work—encourages believers to confront personal barriers to spiritual growth. With issues such as anxiety and loneliness on the rise, the Spirit provides comfort, peace, and a sense of purpose. Personal testimonies of changed lives can inspire others, demonstrating the Spirit’s transformative power and offering hope in times of struggle.

Witness and Evangelism

In an age where many perceive a growing secularism, the Holy Spirit empowers believers to engage in effective evangelism, transforming their relationships with others into opportunities to manifest God’s love. Whether through acts of kindness, sharing personal testimony, or participating in community service, believers are encouraged to be vessels of God’s grace. The Spirit’s work fosters authentic relationships, helping to break down barriers and create environments where conversations about faith can flourish.

4Conclusion

As we reflect during Pentecost, let us not only remember the historical event of the Spirit’s outpouring but also anticipate and seek the Spirit’s ongoing work in our lives and the church today. The Holy Spirit remains a vital force for empowerment, guidance, unity, transformation, and evangelism. As we collectively pursue a deeper relationship with the Spirit, we can revive our mission and witness, bringing the love of Christ into every corner of our lives. May this Pentecost ignite within us a fresh desire for the Spirit’s presence and power, fostering a church that is active, loving, and transformative in the world.

Written by Elder Gideon Annan (Downtown District)

On May 26, 2025, Ghanaians woke up to the shocking revelation of a long-running scandal at the Ghanaian Embassy in Washington, D.C. The news, delivered directly by Ghana’s Foreign Minister, Hon. Samuel Okudzeto Ablakwa, detailed a calculated, multi-year fraud operation that involved the diversion of funds meant for visa and passport processing into private accounts. While the government’s swift and bold response has been largely commended, the situation underscores a deeper national concern — a crisis of values that no longer affects only local governance, but our global reputation as well.

The findings came from a special audit team commissioned by Hon. Ablakwa months earlier to investigate allegations of corruption at the embassy. The audit revealed that Mr. Fred Kwarteng, a locally recruited staff member employed in the embassy’s IT department since August 2017, had created an unauthorised link on the embassy’s official website. This link diverted unsuspecting visa and passport applicants to his private business, Ghana Travel Consultants (GTC), where he charged illegal fees ranging from US$29.75 to US$60 per applicant. These charges were not sanctioned by the Ministry of Foreign Affairs or Parliament, in violation of Ghana’s Fees and Charges Act, 2009 (Act 793). Disturbingly, this scheme had gone undetected for at least five years, with all proceeds funneled into private accounts without any oversight or remittance to the state.

In a detailed public statement, the Minister outlined an array of emergency measures: Mr. Kwarteng was summarily dismissed; all locally recruited staff at the embassy were suspended; all Foreign Affairs Ministry staff stationed at the mission were recalled; the embassy’s IT department was dissolved; and the mission itself was temporarily shut down to facilitate a full systems overhaul. Moreover, the Auditor-General was invited to conduct a forensic examination of all embassy transactions, and the matter has been referred to the Attorney-General for prosecution and possible recovery of stolen funds. These are not small steps — they are the kind of decisive actions many Ghanaians have long demanded in the face of mounting corruption cases.

But this scandal is about more than a dishonest employee or a failed oversight mechanism. It is, at its core, a symptom of a national moral deficit — a troubling reality in which technical skills and academic accomplishments are prioritised over character, integrity, and civic responsibility. In contemporary Ghanaian society, many families invest heavily in the academic success of their children, enrolling them in the best local and international institutions. Yet, in many cases, little attention is paid to shaping the moral fiber of these future leaders. We risk producing highly educated individuals who are also highly capable of complex fraud, skilled not in building society, but in bypassing its safeguards for personal gain.

As renowned investor Warren Buffett once advised, “Look for three things in a person: intelligence, energy, and integrity. If they don’t have the last one, don’t even bother.” Integrity is not merely a virtue — it is a foundation. Without it, intelligence and energy become tools of exploitation rather than service.

The problem is not limited to the educational system. As a nation, we have increasingly become fascinated with wealth and status, often turning a blind eye to the ethical questions surrounding how such wealth is acquired. In Ghana today, success is measured more by appearance than by principle. Public figures are celebrated not for their service or values, but for their possessions. According to the Ghana Integrity Initiative, Ghana loses about 2% of its GDP annually to corruption — a figure that could transform public infrastructure and basic services if redirected into the national purse (GII, 2023).

To his credit, President John Mahama recently launched the first-ever official Code of Conduct for political appointees, setting clear expectations for ethical behaviour in public office. This initiative has been welcomed as a long-overdue step toward institutional accountability. But as laudable as it is, it remains limited in scope. Corruption, after all, is not confined to political appointees. It is a national issue that permeates every stratum of Ghanaian society — from public service to private business, from the streets to the diplomatic corridors of foreign missions. If Ghana is to effectively combat this endemic problem, then a code of conduct must not only govern those in high office, but be embraced as a national value system by all citizens.

In 2023, The Church of Pentecost hosted a landmark conference on moral vision dubbed the National Development Conference (NADEC) at the Pentecost Convention Centre (PCC), Gomoa Fetteh. The event brought together members of the executive, legislature, judiciary, traditional leaders, and civil society to reflect on the urgent need for ethical reformation in Ghana. It was a moment of national introspection. In an extraordinary move, the Speaker of Parliament adjourned a sitting to allow Members of Parliament to attend. The event was not merely ceremonial. In his address, the Chairman of the Church, Apostle Eric Nyamekye, emphasised that no matter how visionary a leader may be, they will always be thwarted by a morally undisciplined populace. President Mahama, who was also present, pledged to support the initiative. Today, his government’s enforcement of the appointees’ code of conduct stands as a sign of that commitment.

But more must be done. The Moral Vision agenda must be advanced from the level of institutional declarations to national policy. This includes integrating moral and civic education at all levels of the academic curriculum, enforcing civic training for public servants and corporate actors, establishing an independent National Ethics Commission, and funding media campaigns that promote integrity and public accountability. We must build a national consciousness that sees corruption not as cleverness, but as a betrayal of the collective good. Only then can we expect institutions to reflect the values we claim to uphold.

The temporary closure of the Ghanaian Embassy in Washington D.C. may seem like an isolated diplomatic event, but its implications are far-reaching. It reminds us that no institution is safe when citizens lack discipline. It highlights that education, when detached from ethics, only produces more sophisticated wrongdoers. And it warns that without a strong moral compass, even our best systems will fail.

Ghana must seize this moment not just for damage control, but for deep reform. The Washington scandal must spark more than condemnation. It must spark a crusade — one that sees morality not as a private virtue, but as a public necessity. Only then can Ghana truly rise to the greatness it promises.

Written by Prince Kojo Asare (Head of News, Pent Media Centre)

For the revelation awaits an appointed time;  it speaks of the end and will not prove false.
Though it linger, wait for it; it will certainly come and will not delay. – Habakkuk 2:3 (NIV)

The recent triumphs of Tottenham FC, Crystal Palace, Newcastle, and Bologna FC are more than just sporting victories. They are powerful reminders of what happens when perseverance meets divine timing. For years, these teams endured ridicule, near-misses, and heartbreaks, only to finally taste the joy of victory. Their stories mirror the biblical principle that endurance produces character, and character produces hope. Romans 5:3-4 (NIV)

³ Not only so, but we also glory in our sufferings, because we know that suffering produces perseverance; ⁴ perseverance, character; and character, hope. 

THE WAIT IS NOT IN VAIN

Tottenham fans waited 17 years for a trophy, while Crystal Palace supporters endured 120 years of professional football without a major title. Similarly, the Bible is filled with stories of waiting: Abraham and Sarah waited decades for Isaac (Genesis 21:1-3), Joseph endured betrayal and prison before rising to power (Genesis 41:39-41), and the Israelites wandered 40 years before entering the Promised Land. God’s timing is perfect, and His promises are worth the wait. As Ecclesiastes 3:11 reminds us, “He has made everything beautiful in its time.”

TEARS OF JOY REPLACE TEARS OF SORROW 

The emotional scenes at Estadio de San Mamés and Wembley fans weeping, players overcome with joy reflect the Psalmist’s declaration: “Those who sow with tears will reap with songs of joy” (Psalm 126:5). Just as God turned the mourning of the Israelites into dancing (Psalm 30:11), He can transform our seasons of disappointment into moments of triumph. 

BREAKING THE “SPURSY” MENTALITY

Tottenham’s victory shattered their ‘Spursy’ label just as Christ shatters the lies most believers believe about themselves. In Him, we are ‘new creations’ (2 Corinthians 5:17), defined not by past failures but by His victory. Philippians 3:13-14 urges us to “forget what is behind and strain toward what is ahead,” pressing on toward God’s calling. The label “Spursy” no longer fits just as the labels “unworthy” or “failure” do not define us in God’s eyes (2 Corinthians 5:17). 

CELEBRATING THE UNLIKELY VICTORS

Crystal Palace and Bologna’s triumphs remind us that God often uses the underdogs to display His glory. David, a shepherd boy, defeated Goliath (1 Samuel 17), and Gideon’s small army triumphed over the Midianites (Judges 7). When the odds seem stacked against you, remember: “With man this is impossible, but with God all things are possible” (Matthew 19:26). 

THE SWEETNESS OF LONG-AWAITED VICTORY 

Newcastle’s 70-year drought ending parallels the joy of the Prodigal Son’s return (Luke 15:24) what was lost is now found, what was delayed is now fulfilled. Revelation 21:4 promises a day when “He will wipe every tear from their eyes,” and our earthly struggles will pale in comparison to eternal victory. 

YOUR TROPHY IS COMING

If you’re in a season of waiting, take heart. Just as these teams held onto hope, we too can trust that God is working behind the scenes. Galatians 6:9 encourages us: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”  Your breakthrough, your “trophy,” is on the way. Keep the faith your full-time whistle of victory is coming! 

“But those who hope in the LORD will renew their strength. They will soar on wings like eagles; they will run and not grow weary; they will walk and not be faint.” Isaiah 40:31

Written by Elder James McKeown Anane (PENSA KNUST Bible Study Coordinator)