Posts in category: Articles

The Cambridge dictionary defines a shortcut as a route more direct than the usual route or a quicker way of doing something. It is a faster or shorter way of getting to a place. Humans naturally lean towards shortcuts at the slightest opportunity, even with apparent risks and danger. It is often argued why we waste precious time and resources to achieve what can be achieved within the shortest possible time. Therefore, systems in the service and manufacturing sectors are constantly exploring ways to shorten processes to achieve efficiency and maximize profitability. In like manner, God, the creator of the entire universe in record time, would be the first to opt for the best, effective, and efficient way of executing every aspect of His Kingdom business.

Unfortunately, there seems to be a popular assertion that God is not too interested in shortcuts, even if they appear to be risk-free and the obvious way out of the affairs of His children. One scripture usually picked out of context to back that assertion can be found in Exodus 13:17. It reads, “When Pharaoh let the people go, God did not lead them on the road through the Philistine country, though that was shorter.” Although God is the most significant stakeholder of our walk with Him, believers more often than not behave and pretend as though they are more concerned about productivity in God’s vineyard business than He. The objective of this write-up, which is in six parts, is to critically examine how God’s ways, which may appear long and impossible, always turn out to be the shortest route toward set goals. Lessons will also be gleaned regarding maintaining the needed composure when traversing the humanly “long” hauls when God leads using some Biblical illustrations.

God called Abraham and established His covenant with him and his descendants. Per the blueprint, they would be in Egypt for 400 years, after which He would bring them back to possess the Land of their inheritance (Genesis 15:13-16). The stay in Egypt by the Israelites was, therefore, not an afterthought or mere coincidence. His brothers’ sale of Joseph to Egypt fulfilled God’s word to Abraham, his great-grandfather. It all started as a household altercation between brothers but ended with the groundbreaking ceremony of the Israel project in Egypt, according to God’s calendar of events. Per his credentials at the young age of seventeen, Joseph was a Hebrew Shepherd with an entry visa as a slave who also could not speak the Egyptian language. Indeed, his profession was even an abomination in his host country of Egypt. The opportunities for Joseph to have a smooth stay as a slave in Egypt were, therefore, nonexistent. How was he going to free himself as Potiphar’s slave? And when would that ever happen, let alone enroll in the educational curriculum of the Egyptians in the hope of a better life?

Every hope of ever getting close to partake in the domestic politics of the Egyptians was also negligible because he was a slave of Pharaoh’s officials. Joseph was neither on any scholarship in Egypt nor receiving any stipends from his family in Canaan. Indeed, back home in Canaan, they knew he was dead, with his name possibly struck out from all records. Therefore, Joseph’s past as a beloved of his father was totally disconnected, and so were his future and prospects of living any meaningful life in Egypt. However, on the wheels of his fear and dedication to the God of his ancestors, God connected him to serve in Potiphar’s house. After passing a tricky test of Faithfulness and Self-Control, God ushered him to serve in Pharaoh’s prison custody (Genesis 39:20). Incidentally, two of Pharaoh’s servants were brought in as inmates for various offenses. Eschewing all bitterness, Joseph Joyfully interpreted his friends’ disturbing dreams, which led to the release of one and the execution of the other.

Joseph expected the Chief amour-bearer to speak on his behalf to power for a possible review of his charge sheet so he could be freed and return to work as a slave. Yet for two years, he lavished in prison custody and was forgotten by his inmate friend. When we rely on the remembrance of our fellow humans, we can only go back and work as slaves. However, when God remembers us, we work as masters in enlarged territories. The King of Egypt then had an alarming dream which called for urgent attention from all available helpers. That was when his friend mentioned him to the King. Joseph appeared before Pharaoh, and again Joyfully allowed God to use him to help the King and his subjects. Before he could say, “Thank you, King, for the opportunity,” and possibly return to prison custody, Pharaoh lifted Joseph to the position of the Prime Minister of Egypt. Wow! Did Mr.& Mrs. Potiphar hear well from Pharaoh the King? How was that possible? Joseph’s master and his wife would now serve under his rule. Had Joseph read Law, Economics, Agriculture, or Political Science? No! All he had read were faithfulness, Joy, the fear of God, and Self-Control. Do people get to their destination through such a shortcut with these credentials? Yes. Joseph would not have gotten anywhere close to the corridors of Egyptian power if he had pursued his political career from the grassroots.

Indeed, as a non-citizen, the electoral laws would even deny him any such opportunity. The shortest route for Joseph to become a Prime Minister of Egypt with an entry visa as a slave was that “long” distance in the fields of Dothan into the pits and in the Ishmaelite’s caravan to Potiphar’s house and the Prison experience. Even though God had spoken about this Egyptian trip hundreds of years before, Joseph’s exhibition of Faithfulness, Joy, and Self-Control were the fruits of the Spirit that propelled him to fulfill God’s prophecy in His life.

From the above illustration, we can firmly conclude that what humans call a long path toward success is God’s shortcut for His children. We have also realized that while many depend on their qualifications and hard work to occupy positions of trust, others see that as a rather long journey full of uncertainties. They thus resort to backbiting, lobbying, feminine power, and elimination of supposed competitors by rough tactics, which come with their inherent disappointments and miseries. God, however, knows the shortest but safest route to the assigned blessed destinations of all He calls His children. His route doesn’t take time; it saves it instead for all who put their trust in Him.

William L. Hogan once said, “God is under no obligation to explain or defend Himself to us. His ways are often perplexing and sometimes very painful, but be sure of this: God Himself has brought you to that difficult spot, and He makes no mistakes. We must rest assured that He knows what He is doing, even when we do not, and that He does everything well.” However, When God chose to use the Red Sea route for Israel instead of the shortcut, He explained His rationale to them. “For God said, “If they face war, they might change their minds and return to Egypt. So God led the people around by the desert road toward the Red Sea. The Israelites went up out of Egypt ready for battle.” (Exodus 13:18).

Many believers, unfortunately, elongate God’s shortcut for them by the choices they made and by their lifestyles but turn around to make blasphemous comments about God and create disaffection for Him. Israel would not have spent 40 years in the wilderness for that journey to the promised Land. Those years could be best described as imprisonment or punishment and must not be added to the total mileage from Egypt to Canaan. God punished them to wander about until all over 20 years perished, except for Caleb and Joshua.

There can be no one who needs productivity in God’s vineyard than Himself. Therefore, there will always be good reasons, primarily out of the reach of human comprehension, why the apparent delays are loaded with intrigues anytime God is in charge. He always proves Himself as the faithful one, with the end being extraordinarily glorious if only we are prepared to go the “long” haul with Him. Humankind’s way, perceived as a shortcut, is instead loaded with risk, uncertainties, and speculations founded on human wishes. The routes God uses are incomprehensible and inaccessible by humankind’s efforts. It is always viewed as long, although it is always the shortest and safest way to reach our destinations. His Grace and help are where He leads. Stay blessed.

Written by Pastor James Orhin Agyin

The subject of PROPHECY remains a very sensitive and tricky field to tread on when it comes to faith and spirituality. Despite the great contribution of this gift to the body of ministry, it continues to remain a platform shrouded with controversies, unanswered questions, and many what-ifs.

This treatise is not intended to provide a comprehensive theological exegesis on the subject matter but rather to highlight a few issues for our consideration in light of the consistent emergence of “prophetic videos” whenever prominent people become victims of circumstances.

First of all, we need to acknowledge that prophecy exists and it is part of the spiritual pathways through which God engages with humanity in order to communicate a promise, an encouragement, a warning, or an impending issue. Through the pages of the scriptures, prophecies are laced line upon line, precept upon precept. However, we need to note that the complexities of the spirit-world create several prophetic channels that can either be godly or ungodly. In other words, while God, who is Spirit, speaks, we also need to recognize that other spirits speak. Source and discernment are, therefore, critical in the reception and processing of prophecies.

FULFILLMENT OF PROPHECIES

Several factors come into play towards the fulfillment of every prophecy. Fundamentally, all prophetic words coming from God himself are bound to come to pass except by God’s permissive will, if He chooses to change His mind as in the case of Hezekiah (Isaiah 38). Again, with the understanding that other spirits also prophesy, one would need to contend in prayer for a high Spirit and, in this case – the Holy Spirit, to avert any unfavorable prophetic utterance from manifesting. The reason for this is to ensure that Satan does not leverage on the prophetic channel to cause mayhem and frustrate God’s agenda for our lives.

OUR ROLE

Referring to Apostle Paul’s admonition to Timothy and Daniel’s research in the volume of the books regarding the emancipation of Israel from exile, there is a place of intercession either to curtail a prophetic fulfillment or cause a prophetic manifestation. This is within the prerogative of Elohim as a means of drawing us to Himself in order to strengthen our dependence on Him. It also helps shape our appreciation of the outcome of the case, knowing how we might have had to stretch to see God intervene.

GOD’S SOVEREIGNTY

This is where it can be very tricky – the Sovereignty of God within the prophetic landscape. The truth is that God is God and certain things lie in His bosom. It is His exclusive right and will which humanity do not have rights to want to know, understand, or comprehend. In other words, prophecies notwithstanding, God chooses the hows to deal with each and every one of us, and if He has a blueprint towards one person’s life, very little can be done except our yieldedness, alignment, and submission to say …not my will but let yours be done.

WHAT THEN SHOULD BE OUR RESPONSE TO PROPHECIES – GOOD AND BAD

Know God for yourself and maintain the confident assurance that He speaks to you; hence, get to know His voice.

Gauge the prophecies with what God has spoken in scripture and to you at your secret place to either affirm and/or otherwise.

Do not treat any negative utterance against yourself with ease. Contend in prayer and intercession to the max. Sometimes, human elements can orchestrate negativity as a means of validating their prophecies. Being alert and vigilant is key, which includes watching the company you keep, where you eat and drink, and even sleep, etc.

Like Paul, commit your life into God’s hands with the firm assurance that He is able to keep that which is committed into His care because there would always be uncontrollable variables in your life. Keeping yourself in God’s hands brings the confidence that in God, all things work together for good.

Have the mindset consistently that we live for Christ but death is gain because no matter what, we will die anyway. Prophet Agabus and the daughters of Philip the Evangelist prophesied suffering and pain for Paul (Acts 21:9-13) yet Paul was adamant and still went to Rome. Was he being disobedient to the prophecy? I don’t think so. Did it invalidate the prophecy? Not at all. Rather, he had committed his life to God and therefore was an already “deadman” living on earth.

May the Sovereign continue to have mercy and grant us understanding.

Written by Pastor Kwasi Asante Annor (General Manager, Pent TV)

On April 2, 2024, I stumbled upon a thought-provoking post from an anonymous source, stirring a wave of divergent opinions. The question it posed was simple yet profound: ‘If money is deemed the root of all evil, why do they ask for it at church?’ This question sparked a contemplative expedition into the intersection of faith and finance, prompting an exploration into the complexities of religious practices and societal values.

Exploring biblical perspectives on wealth and its use in the church in today’s world, the relationship between money and religion often sparks controversy and confusion. One common question raised is: “If money is the root of all evil, why do they ask for it at church?” This inquiry, rooted in 1 Timothy 6:10, prompts the need for a deeper exploration of biblical teachings on wealth and its implications for the church. The verse in question, “For the love of money is the root of all evil,” frequently cited in discussions about wealth and morality, raises crucial questions, particularly regarding the intersection of money and religious institutions, notably the church.

Firstly, it is essential to dissect the scripture accurately. The verse from 1 Timothy 6:10 does not condemn money outright; rather, it condemns the love of money, equating it with the root of all evil. This serves as a foundational principle to guide the believer’s attitudes toward wealth. It emphasises the distinction between the inherent value of money and the detrimental effects of coveting it excessively. The emphasis lies not on money itself but on the love or greed that can accompany its pursuit.

Biblical passages offer meticulous perspectives on wealth. Psalm 112:3 celebrates the presence of wealth and riches in the house of the righteous, suggesting that prosperity can coexist with righteousness. One can be rich and righteous like Abraham. Similarly, Zechariah 1:17 foretells God’s restoration of prosperity to His people, highlighting the divine endorsement of wealth, a dimension of prosperity, as a blessing. However, the Bible also issues warnings against the misuse of wealth. Proverbs 11:28 cautions that those who trust in their riches will fall, emphasising the dangers of placing wealth above faith in God and the righteousness of God. Additionally, Jesus himself warns in Matthew 6:24 that one cannot serve both God and money, emphasising the potential for money to become a competing master in one’s life.

When applied to the context of the church, these principles illuminate the delicate balance between financial stewardship and spiritual integrity. While the church relies on financial contributions to support its ministries and activities, it must also guard against the love of money corrupting its mission and message.

The church’s mandate extends beyond mere accumulation of wealth to responsible and purposeful use of resources. Acts 4:32-35 portrays the early church as a community that shared its possessions and cared for those in need, demonstrating a model of generosity and selflessness. Likewise, 2 Corinthians 9:7 encourages cheerful giving, emphasising the importance of generosity motivated by love rather than compulsion.

In light of these biblical references, the church is called to foster a culture of generosity, accountability, and transparency in its financial practices. The church is called to prioritise the advancement of God’s kingdom over personal gain, using resources to alleviate suffering, spread the gospel, and build up the body of believers.

Crucially, the biblical narrative explains the pivotal role of money in advancing the kingdom of God. Contrary to popular misconceptions, the solicitation of funds within the church is not contrasted to spiritual principles but rather instrumental in fulfilling the mandate of spreading the gospel and alleviating human suffering. It is through the generous contributions of believers that the church is empowered to undertake benevolent endeavours, such as the establishment of hospitals, schools, and initiatives aimed at socioeconomic upliftment.

Indeed, the act of giving transcends mere financial transactions; it embodies the spirit of generosity and sacrificial love that lies at the heart of Christian discipleship. As articulated in 2 Corinthians 9:7, “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” This verse deepens the voluntary nature of giving and emphasises the intrinsic joy derived from contributing to the work of God’s kingdom. In Matthew 25:35-36, Jesus extols acts of compassion towards the marginalised, declaring, “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.” Here, Jesus reinforces the inherent dignity of serving others and highlights the transformative impact of generosity on both the giver and the recipient.

Addressing the question raised – “If money is the root of all evil, why do they ask for it at church?” requires a refined understanding of biblical principles. Money itself is not inherently evil; rather, it is the love of money, or greed, that leads to corruption and spiritual downfall. The church’s solicitation of financial support reflects its practical needs but must always be accompanied by a commitment to integrity, humility, transparency, and faithful stewardship.

In conclusion, the biblical perspective on wealth offers valuable insights for believers navigating the complexities of money and faith. By embracing a holistic view that recognises both the blessings and dangers of wealth, the Church can fulfill its mission with integrity and effectiveness, advancing the kingdom of God and proclaiming the message of salvation to all nations.

Written by Ben Zii

In today’s rapidly changing world, urban centres serve as epicentres of cultural diversity and dynamic social interactions. As populations become increasingly heterogeneous, the need for churches to adapt and embrace multiculturalism and multigenerational engagement becomes paramount. Through an in-depth examination of scriptural foundations, the dynamics of city life, and the implementation of organizational and spiritual principles, this article explores the significance of building tomorrow’s church today by fostering diversity and unity within city/metro churches, drawing insights from biblical principles, characteristics of urban environments, and practical strategies for effective ministry without compromising on church values and doctrines. 

THE GLOBAL IMPACT OF THE CHURCH OF PENTECOST

The Church of Pentecost, originating from Ghana, has experienced remarkable growth and expansion, spreading its influence to over 150 countries worldwide. This article explores the significance of multiculturalism, generational dynamics, and technological trends within the context of the Church of Pentecost’s global outreach.

MULTICULTURALISM & MULTIGENERATLIZATION 

“There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.” (Galatians 3:28)

MULTICULTURALISM 

Multiculturalism refers to the coexistence and interaction of diverse cultural groups within a society or community. It recognizes and values the cultural diversity present in a given population, including differences in ethnicity, nationality, language, religion, and customs.

Multiculturalism promotes the idea of mutual respect, tolerance, and understanding among different cultural groups, fostering social cohesion and inclusivity. It encourages individuals to celebrate their cultural heritage while also embracing and learning from the traditions and perspectives of others. Multiculturalism aims to create environments where people from various backgrounds can live harmoniously and contribute to the richness and vibrancy of society.

MULTIGENERATIONALISM

“One generation commends your works to another; they tell of your mighty acts. (Psalms 145:4)”

Multigenerationalism refers to the integration and collaboration of individuals from different age groups within a community or organization. It emphasizes the importance of engaging people of all ages, including children, youth, adults, and seniors, in various aspects of communal life, such as education, work, recreation, and decision-making processes.   

Multigenerationalism recognizes the unique contributions, experiences, and perspectives that each generation brings to the table and seeks to foster intergenerational connections and relationships. It promotes opportunities for learning, mentorship, and mutual support across age groups, aiming to create inclusive and supportive environments where individuals of all ages can thrive and contribute to collective wellbeing and growth.

• Here’s a more specific breakdown of the generations with their approximate birth years:
• Silent Generation: Born approximately between 1928 and 1945
• Baby Boomers: Born approximately between 1946 and 1964
• Generation X: Born approximately between 1965 and 1980
• Millennials (Generation Y): Born approximately between 1981 and 1996
• Generation Z: Born approximately between 1997 and 2012
• Generation Alpha: Born approximately from 2013 onwards

BIBLICAL FOUNDATIONS OF MULTICULTURALISM:

Galatians 3:28 emphasizes the unity of believers regardless of ethnicity, socioeconomic status, or gender. It underscores the egalitarian nature of the Christian faith. Psalms 145:4 highlights the intergenerational transmission of faith and the sharing of God’s mighty acts. It emphasizes the importance of passing down spiritual heritage from one generation to another. Nehemiah 8:2-3 illustrates the inclusive nature of worship gatherings, where men, women, and all who could understand were present. It portrays a diverse assembly engaged in the study of God’s Word.

UNDERSTANDING GENERATIONAL TRENDS:

Gen Z and Generation Alpha are characterized by their digital fluency, social connectivity, and distinct values. They are highly influenced by technology and social media. Social media usage statistics among teens underscore the pervasive influence of technology on younger generations. For example, 90% of teens ages 13-17 have used social media, with YouTube, TikTok, Instagram, and Snapchat being among the most popular platforms.

DEMOGRAPHICS OF CHURCH OF PENTECOST MEMBERSHIP:

Analysis of membership demographics reveals significant percentages of children and youth in key regions such as Ghana, the UK, and the USA. In Ghana, children and youth constitute 75.2% of the membership. The Church of Pentecost’s presence in the USA, with a membership of over 35,000, including a notable percentage of non-Ghanaian indigenes, demonstrates its multicultural appeal. Out of this, 7,233 are non-Ghanaian Indigenes, representing 20.28% of the membership.

MULTICULTURALISM AND CHURCH GROWTH:

Multicultural churches have the potential for exponential growth, surpassing homogeneous ones, especially in urban settings. The New Testament model of the church emphasizes inclusivity, respect for diversity, and equal opportunities for worship and service.

Seventy-five percent (75%) of African immigrants to the U.S. come from 12 countries, namely Nigeria, Egypt, Ghana, Ethiopia, South Africa, Kenya, Liberia, Somalia, Morocco, Cape Verde, Sierra Leone and Sudan, based on 2000 census.  Current trends, however, indicate that multicultural churches have the potential to grow even more than homogeneous ones, especially in the cities. 

CHARACTERISTICS OF AN URBAN ENVIRONMENT 

Urban environments present a rich tapestry of diversity, dynamism, and complexity. In this article, we delve into the unique characteristics of urban settings and explore the challenges and opportunities they offer for church ministry. From cultural diversity to the hustle and bustle of city life, urban contexts present both hurdles and avenues for impactful ministry.

CITY: 

A city is a large and permanent human settlement characterized by a dense population, infrastructure, economic activities, and social organization. Cities typically serve as centers of commerce, industry, culture, and governance, offering a wide range of amenities and services to residents and visitors. In terms of population, cities can range from smaller urban centers with tens of thousands of inhabitants to larger metropolises with millions of residents.

METRO CITY: 

A metro city, short for metropolitan city, refers to a large urban area that encompasses not only the core city but also its surrounding suburbs and satellite towns. Metro cities are characterized by significant population density, extensive infrastructure networks, and diverse economic activities. These areas often serve as regional hubs for business, transportation, education, and cultural exchange, exerting a significant influence on the surrounding regions. In terms of population, metro cities typically have millions of inhabitants, making them some of the most populous and dynamic urban centers in the world.

In today’s globalized world, the mission of spreading the gospel transcends cultural boundaries, emphasizing the importance of multiculturalism and Multigenerationalism in the church. The urgency of the Great Commission necessitates cross-cultural ministry to reach the ends of the earth with the transformative message of Christ. For churches, especially in the West, thriving in mission requires embracing and celebrating cultural diversity to effectively engage with indigenous communities. Ethics within the church do not advocate for cultural conformity but rather aim for transformation into the likeness of Christ.  Regardless of cultural background, all Christians are called to embody the mind of Christ and embrace diversity as integral to the body of believers. From the outset, God’s plan for the salvation of humanity has been global, demonstrated through Abraham’s call to be a blessing to the nations (Genesis 12:1-3).

The shift toward multiculturalism within the church was evident during Jesus’ time on earth. His birth, announced by men from the far east, and encounters with individuals like the Canaanite woman and Greeks seeking Him, underscored the universal nature of His message (Matthew 2:1-2, 15:21-28; John 12:20-22). The Day of Pentecost further exemplified this, as people from every nation gathered in Jerusalem, hearing the gospel in their own languages (Acts 2:1-11).

As the bride of Christ, the church comprises individuals from all nations, tribes, and cultures who have embraced faith in Jesus. This diverse congregation reflects the unity and richness of God’s kingdom, as depicted in biblical imagery (Revelation 19:7, 21:2, 9).

In multicultural churches, every person is valued and respected regardless of color or nationality. Such churches provide a space where people from various backgrounds can come together in worship, offering praise to God in unity. Exploring the unique challenges and opportunities presented by city/metro contexts for church ministry.

CULTURAL DIVERSITY:

Urban centres are melting pots of cultures, languages, and traditions. The analysis of urban dynamics reveals a kaleidoscope of diversity, with people from various ethnic, religious, and socioeconomic backgrounds coexisting. Churches in urban settings must navigate this cultural mosaic, embracing inclusivity and fostering a sense of belonging for all members of the community. This entails recognizing and celebrating cultural differences while promoting unity in Christ.

BUSYNESS AND ANONYMITY:

The fast-paced nature of city life often leads to a sense of busyness and anonymity. Individuals in urban environments may feel disconnected from their neighbours and community, leading to social isolation. For churches, addressing the challenges of busyness and anonymity requires intentional efforts to create opportunities for meaningful connections and relationships. This may involve small group gatherings, community outreach initiatives, and pastoral care programs tailored to urban lifestyles.

HETEROGENEITY AND COMPLEXITY:

Urban landscapes are characterized by heterogeneity and complexity, with multiple layers of socioeconomic, political, and cultural dynamics at play. This complexity presents both challenges and opportunities for church ministry. Churches operating in city/metro contexts must adapt to the ever-evolving urban landscape, navigating issues such as gentrification, social inequality, and urban renewal. This calls for innovative approaches to outreach, discipleship, and community engagement that address the unique needs of urban dwellers.

UNDERSTANDING THE CHURCH AS AN ORGANISM & ORGANIZATION; BALANCING SPIRITUAL VITALITY AND ORGANIZATIONAL EFFICIENCY

In the bustling urban landscape, churches stand as beacons of hope and spiritual guidance. However, to effectively minister to the diverse needs of city dwellers, it’s essential to understand the dual nature of the church as both an organism and an organization. We would delve into the conceptualization of the church in these two facets and explores strategies for nurturing spiritual vitality while maintaining organizational efficiency in city churches.

UNDERSTANDING THE CHURCH AS AN ORGANISM:

An organism is a living entity composed of one or more cells that perform various functions necessary for life. Organisms can range from simple single-celled microorganisms to complex multicellular organisms like plants, animals, and humans. They exhibit characteristics such as growth, metabolism, response to stimuli, adaptation to the environment, and reproduction. Organisms can exist in diverse environments, from terrestrial to aquatic, and play integral roles in ecological systems. The church, as an organism, embodies the spiritual lifeblood that sustains its existence. It operates as a spiritual body, with the Holy Spirit permeating every facet of its being. To nurture spiritual vitality, churches must prioritize Spirit-filled Sunday services characterized by impactful sermons, vibrant worship, and fervent prayer. 

Additionally, flagship programs designed to enrich the spiritual lives of congregants serve as catalysts for growth and transformation. Moreover, follow-up ministries, led by mature members of the faith, ensure that spiritual growth continues beyond the church walls.

EMBRACING INTEGRATED MINISTRY PARTICIPATION AS AN ORGANISM 

Integral to fostering the church as an organism is the concept of integrated ministry participation. By implementing a squad system, churches facilitate the transition of members from passive attendees to active participants in ministry. Various squads, such as Prayer Warriors, security teams, and Bible study leaders, engage members in meaningful service, fostering a sense of ownership and belonging. Furthermore, churches strive to be seeker-friendly environments, embracing diversity and facilitating inclusive worship experiences through interpretation and program guides.

UNDERSTANDING THE CHURCH AS AN ORGANIZATION:

An organization is a structured entity comprising individuals working together toward common goals or objectives. It typically has defined roles, responsibilities, and hierarchies to facilitate coordination and decision-making. Similarly, the church functions as an organization, with members collaborating toward spiritual aims and communal objectives.

It establishes frameworks for governance, leadership, and administration to ensure effective functioning and alignment with its mission. Like an organization, the church employs strategic planning, resource allocation, and operational processes to achieve its purpose and navigate challenges.

While the church operates as a spiritual organism, it also functions as a structured organization, necessitating effective systems and strategies. Modern technologies, such as projectors and live streaming platforms, enhance the reach and accessibility of church services, ensuring that members can engage irrespective of physical location. Leveraging online social media platforms for communication and advertisement further extends the church’s influence within the digital realm.

ENSURING ORGANIZATIONAL EFFICIENCY:

Organizational efficiency is paramount for the effective functioning of the church. Wellcoordinated services, with clear announcements and seamless transitions, enhance the worship experience for congregants. Embracing diverse means of offering collection, including mobile money (MOMO) and other electronic payment methods, streamlines financial transactions and enhances financial stewardship. Additionally, fixed opening and closing times provide structure and predictability, while robust training programs equip worship teams and leaders for excellence in ministry. Consolidating the home cell system fosters community and discipleship, ensuring that every member feels valued and connected.

CULTIVATING CULTURAL SENSITIVITY AND INCLUSIVE WORSHIP ENVIRONMENTS IN CITY CHURCHES

In the dynamic landscape of city churches, leadership development and creating inclusive worship environments are paramount for fostering cultural sensitivity and promoting unity among diverse congregations. This article explores the significance of equipping leaders to navigate cultural diversity and implementing strategies to cultivate inclusive worship environments, drawing insights from biblical principles and practical considerations.

LEADERSHIP DEVELOPMENT AND CULTURAL SENSITIVITY

Effective leadership in city churches necessitates a deep understanding of cultural diversity and a commitment to promoting unity among members. Equipping leaders with the skills and mindset to navigate cultural differences is essential for fostering an environment of inclusivity and acceptance. Training programs and resources tailored to the unique challenges of multicultural leadership play a crucial role in developing leaders who can effectively engage with diverse congregations.

Drawing inspiration from biblical principles, leaders are encouraged to prioritize relationships over programs (1 Corinthians 4:15). By fostering a sense of belonging and community, leaders can create an environment where members feel valued and supported in their spiritual journey.  Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people and also members of his household (Ephesians 2:19)

Additionally, emphasizing the concept of the church as a family (Ephesians 2:19) reinforces the idea of unity amidst diversity, promoting a culture of mutual respect and understanding among members.

Practical considerations for leadership development include aligning liturgical practices with the cultural context of the congregation. The conduct of service should reflect the diverse backgrounds and preferences of members while being guided by the Holy Spirit. Preaching and teaching must be relevant and sensitive to the needs of the congregation, addressing topics that resonate with diverse audiences and promoting cultural inclusivity.

Furthermore, prayer and worship play a central role in creating an inclusive worship environment. Leaders are encouraged to embrace a Pentecostal style of praying and worshiping, characterized by fervent expression and exuberance. By incorporating diverse worship styles, languages, and cultural traditions, leaders can ensure that all members feel represented and included in the worship experience.

CREATING INCLUSIVE WORSHIP ENVIRONMENTS

Strategies for fostering inclusive worship environments in city churches center on incorporating diverse elements that resonate with members from various cultural backgrounds. Language and communication are identified as powerful tools for attracting people and fostering a sense of belonging. Leaders are urged to be mindful of the language preferences of the congregation, avoiding the unintentional exclusion of minority groups.

In addition to language considerations, social activities play a vital role in building multicultural churches. Leaders are encouraged to learn about the cultures of their members and celebrate diverse traditions through social events such as birthday parties, family gatherings, marriages, naming ceremonies, and funerals. By actively engaging with cultural practices and customs, leaders can create opportunities for members to connect and build relationships across cultural divides.

Overall, leadership development and creating inclusive worship environments are essential components of fostering cultural sensitivity and promoting unity in city churches. By equipping leaders with the necessary skills and resources and implementing strategies to celebrate diversity, churches can create vibrant and inclusive communities where all members feel valued and supported in their faith journey.

CONCLUSION

In conclusion, embracing diversity for kingdom impact is not just a vision for the future but a vital imperative for building tomorrow’s church today in city contexts. Throughout this discourse, we’ve delved into the multifaceted aspects of multiculturalism and multigenerational engagement, coupled with the akin of the church as an organism and organization with leadership development and cultural sensitivity. 

Key insights have underscored the importance of equipping leaders with cultural sensitivity and fostering inclusive worship environments that resonate with diverse congregations. From leadership development programs to incorporating diverse worship styles and languages, the journey toward building multicultural churches is multifaceted and dynamic.

As we reflect on these insights, the call to action for churches is clear: prioritize multiculturalism, unity, and Kingdom expansion in building a spirit-filled city/metro church. By embracing diversity and celebrating the unique contributions of every member, churches can create vibrant, inclusive communities where all individuals feel valued and supported in their spiritual journey.

Now more than ever, the urgency of the Great Commission compels us to reach across cultural divides and extend the love of Christ to all nations, tribes, and tongues. Let us heed this call to action with conviction and determination, knowing that in unity, we can make a profound impact for the Kingdom of God in city contexts and beyond.

Written by Overseer Fidelis Graham Mensah (Albany District, New York Region Youth Pastor)

The Church of Pentecost, under the visionary leadership of Apostle Eric Nyamekye, is boldly entreating Christians through the scriptures to move beyond the walls of the church to possess every sphere of society for Christ. This is the ‘Unleashing Agenda’ as seen in Ephesians 3:10, “His intent was that now, through the church, the manifold wisdom of God should be made known to the rulers and authorities in the heavenly realms.” Simply put, it is the church ministering in the world with urgency and intentionality to bring everyone and every sphere of society under the influence of the values and principles of the Kingdom of God. It is empowering the church to be more effective in its mission of spreading the gospel and transforming society with the values, principles, and lifestyle of the Kingdom.

Unleashing the church is, therefore, a call to every member of the local church to get involved in some form of ministry outside the four walls of the church with the sole aim of projecting the values and principles of the Kingdom of God to transform people in their world.

In 1 Peter 2:9-10, Apostle Peter refers to all Christians as a Royal Priesthood chosen by God to show others the goodness of God. As priests, we represent the nations (people) before God and God before the nations (people). Because of this, we are encouraged to become vessels through which God’s grace will flow unto humanity. In Vision 2028, every member of the church is to be self-unleashed to possess their spheres of influence as priests, seeing their ‘’secular jobs’’ as opportunities for ministry and a call to serve; a call to be a teacher, lawyer, banker, nurse, artisan, and more (My Career; My Ministry).

The roles of the Royal Priesthood include intercession—praying for others and seeking spiritual well-being on behalf of the community, bringing people into contact with the gospel and having their lives transformed. Interceding for those who are sick to receive the healing grace of God. We also share Kingdom values, principles, and sound teachings to help others understand and grow in their faith as Christians.

Ministry outside the walls as a Priest involves acts of kindness, compassion, and service to meet the needs of individuals and communities. That is to become a vessel through which God’s grace will flow unto humanity. Taking up leadership roles within the community to guide and inspire others in their journey through life.

Furthermore, evangelism—sharing the gospel of Christ with unbelievers in our geographical locations, bringing them into the saving knowledge of Christ, discipling, and nurturing them into Christlikeness. Our journey of becoming like Jesus is a process, but the repentant should not become comfortable with the sins they have become good at hiding. The priest is to bring these things to light and commit them to God. As the cornerstone of the building of the church, Jesus is our standard of measure and alignment to righteousness.

Also, we should advocate for fairness, equality, and justice in society, aligning with the moral and ethical principles of faith. Living a life that reflects the principles and values of the Kingdom, serving as an example for others. Letting your lifestyle depict how much God has saved you, shown you favour, shown you His mercies, as said in 1 Peter 2:10, and to witness for others to emulate and also come to the saving knowledge of Christ is the reason for our living.

These roles collectively contribute to the idea that the Royal Priesthood is not confined to religious rituals within a specific space but extends into the broader context of daily life and societal interactions and transformation to go beyond the walls of the church.

Possessing The Nation! I Am an Agent of Transformation!

Possessing The Nations! Transforming My World!

Written by Mrs. Priscilla Annor-Mensah Dadzie (Bansi District, Bawku Area)

MAIN TEXT; PSALM 22:28, JEREMIAH 51:20-21

OTHER SUPPORTING TEXT; JOEL 3:1-14, EZEKIEL 38:23, ROMANS 16:25-26

INTRODUCTION

Undeniably, it is clear that God had a divine plan to bring men back to Himself after the fall. God intends to do this through Abraham’s progenies who will become His own people in all the earth to teach the heathens His principles and values.  

God’s plan for taking the nations again is engrafted on winning the cities which are highly populated with souls due to migration and commerce. It is obvious that God’s agenda has been realized by The Church of Pentecost through its city churches initiative by leadership.

WINNING THE CITIES

Apparently, the church is rethinking doing ministry in the urban centres. The Vision 2028 is embedded in implementation measures to ensure that churches in the cities are relooked at. The church is considering putting up measures to ensure effective outreaches and high-quality spirit-filled services to meet the standard of the urban residents, the younger generation, and the elite. The main objective is to lay out strategies to enhance ministry in the urban setting to harness church growth in the cities.

CITY CHURCHES IMPLEMENTATION

The church in the next five years has drafted measures to help improve the concept of the city church as enshrined in the Vision 2028. These are;

• The church shall encourage the building of multi-racial, multinational, multi-cultural, and multi-generational churches in urban centres.
• Churches in urban centres shall be built with principles that are spiritual and, at the same time, in tune with the urban settings.
• Ministers and officers shall be trained and equipped to manage the diversities and complexities associated with ministry in urban centres.
• In certain areas where feasible, local assemblies in urban centres shall be encouraged to keep a green environment with particular emphasis on landscaping.
• The planning and construction of new church buildings in urban centres should take into account the needs of urban residents.
• Protocol and hospitality services shall be improved in our assemblies.
• Splitting existing assemblies to form new assemblies in the urban centres would be carefully avoided. It denies the church quality service. Also, the expensive nature of lands in such places burdens the church.
• Ministers shall be encouraged to make their church auditoriums conducive and well-resourced for worship, especially for the elites and the young people.
• We shall encourage and support the establishment of “City Churches” in every nation where CoP operates. (Extracts from Vision 2028 document page 51. Winning the cities )

THE NATIONS ARE MEN

When we talk of the nations and the kingdoms of this world, we are talking about the whole race of humanity. It is Men who make kingdoms and nations. The philosophies of this world, traditions, science, and technology, all form part of the nations of the world. Presidents, ministers of state, kings, scientists, etc. all form part of what is referred to as the nations of this world. We must understand that God wants to take the nations and have dominion over the kingdoms of this world and, by extension, men who live on earth. God has a divine interest in the transformation of men who dwell on earth and also to have total dominion over them.

GOD WILL RULE THE NATIONS THROUGH MEN

Jeremiah 51:20-21 says, “You are My war-club, my weapon of war; And with you I shatter nations, and with you I destroy kingdoms. We must clearly understand that, God is counting on men to take the responsibility of conquering the world of sin through the preaching of the gospel. The Almighty God will win the nations of this world by using men as his strategy, war club as and weapons to eliminate the wickedness. This can be achieved when men infiltrate the nations with the values and principles of the kingdom of God which will enact transformation in the world.

GOD IS GATHERING ALL NATIONS FOR HIMSELF

Since God has an agenda and a plan to bring the nations to Himself, He is preparing an assembly ground to sound a clarion call to all to converge at a place where He can exercise His power and control. This assembly point is His house, better to say the church. The church is now a place where all men would gather to be nurtured and discipled for God’s agenda of winning the world to be manifested. We must comprehend this simple truth that the church is the only hope of God where all repented souls will meet to be mentored and released back into the world to change the rudiments of this world. This is better sugarcoated in Joel 3:1 and 2 which says, “For behold, in those days and at that time, when I restore the fortunes of Judah and Jerusalem, I will gather all the nations and bring them down to the valley of Jehoshaphat.”

THE DIVINE DESTINY OF THE CHURCH IS PROPHETIC AND PREORDAINED

The subject under discussion is validated in that, the church has a prophetic mandate and predestined future to win the world and its systems through the power of the Holy Spirit. It is, therefore, prophetically sound to say that the church has been born form Christ to conquer the world and make God known in all the nations. Below are, therefore, some of the responsibilities of the church to become what it has been predestined to do;

1. The church must be consistent in fervent prayer (Psalm 2:8)
2. The Kingdoms of the world has already been given to the church by faith (Revelation 11:15

“And the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.”)

• The church must intercede and stand in the gap for the kingdom of the world (Isaiah 59:16) – “And

He saw that there was no man and wondered that there was no intercessor [no one to intervene on behalf of truth and right]; therefore, His own arm brought Him victory, and his own righteousness having the Spirit without measure sustained Him.”

MANIFESTATION OF THE CHURCH INTO ITS DIVINE DESTINY

I. GOD HAVING GIVEN THE EARTH TO CHRIST AS HIS POSSESSION AND THE NATIONS AS HIS INHERITANCE

Psalm 2:8 says, “Ask of Me, and I will give the nations as Your inheritance and the limits of the earth as Your possession.” This indicates that God has given the earth to Christ as His possession and the nations as His inheritance. Therefore, the earth with all the nations belongs to Christ. America belongs to Christ, not to the Americans, and Russia also belongs to Christ, not to the Russians, Ghanaians belongs to Christ not Ghana, etc.

II. CHRIST COMING TO TAKE POSSESSION OF THE EARTH

Revelation 10:1-2 shows us that Christ will come to take possession of the earth by putting His right foot on the sea and the left on the land. Christ’s placing of His feet on the sea and on the land is His treading on them, and to tread on them is to take possession of them (Deut. 11:24; Josh. 1:3; Psa. 8:6-8). In order to possess the land, one must first possess the sea. For this reason, Christ will possess the earth by putting His foot first on the sea and then on the land.

III. THE KINGDOM OF THE WORLD TO BECOME THE KINGDOM OF OUR LORD AND OF HIS CHRIST

Revelation 11:15 tells us that the kingdom of the world will become the kingdom of our Lord (God) and of His Christ and that Christ will reign forever and ever.

CONCLUSION

In conclusion, I would like to throw a little light on the tools and the channels by which the kingdoms of this world would be won by Christ through the church by touching on the fierce wind. This divine destiny can be realised by the help of the Holy Spirit which typifies the fierce winds.

God used the fierce winds as a metaphor in the Bible to symbolise the role of the Holy Spirit in several ways. This was seen when Moses stretched out his hand over the sea; and the Lord swept the sea back by a strong east wind all night and turned the sea into dry land, so the waters were divided.

The sons of Israel went through the midst of the sea on the dry land, and the waters were like a wall to them on their right hand and on their left. Here, we see how Israel, the church in the wilderness, entered it destined location by God which was the Promised Land. The church also through the power of the Holy Spirit must assume and walk into this great destiny by winning the world of God.

By Overseer Emmanuel Owusu (Mpasaso District -Tepa Area)

SUB TOPIC: Exploring the Nuances of Dogmatism and Pragmatism in the Christian Faith: A Closer Look at their Philosophical and Theological Implications on the Church of Pentecost; the Past, Present, and Future Outlook in the Possessing the Nations’ Agenda.

PROLUSION: DOGMA, A KILLER OR RHEMA, A LIFE-GIVER?

The dichotomy between dogmatism and pragmatism as conceptual frameworks within Christian theology has been a subject of considerable importance. With the spotlight on one of the fastest-growing Pentecostal denominations in the world, this piece attempts to look into the subject matter of the concepts through a nuanced exploration of the biblical verse, “The letter killeth but the Spirit giveth life” (2 Corinthians 3:6), to elucidate the dynamic interplay between adherence to dogma as doctrinal orthodoxy and receptiveness to rhema for the remarkable responsiveness to contextual challenges in Christian life and ministry in light of the Church of Pentecost.

UNDERSTANDING DOGMATISM: PRESERVING TRUTH OR STIFLING GROWTH?

Dogmatism, at its core, represents a commitment to established doctrines, traditions, and interpretations of Scripture within Christian theology. It serves as a defence against doctrinal drift and ensures fidelity to the foundational truths of the faith. Dogmatism provides stability and guarantees continuity, thus ensuring the anchorage of believers in the timeless wisdom of the Christian tradition.

However, dogmatism becomes problematic when it translates into a rigid adherence to orthodoxy that stifles intellectual inquiry and spiritual growth. When the letter of the law takes precedence over the Spirit of love and grace, dogmatism can lead to division, exclusivism, and legalism within the body of Christ (Luke 11:47-52; Colossians 2:16-17; 1 Timothy 4:3-5). It thus hampers our faith by becoming a stumbling block rather than a stepping-stone in our spiritual pilgrimage.

EXPLORING PRAGMATISM: ADAPTING TRUTH TO CONTEXT OR COMPROMISING CONVICTION?

Conversely, pragmatism embodies adaptability, flexibility, and responsiveness to the diverse contexts and challenges encountered in Christian life. It recognizes the need to translate timeless truths into relevant practices that address contemporary issues and engage with the world’s complexities. Pragmatism fosters innovation and creativity in ministry, allowing the Gospel to permeate different cultural, social, and historical settings (1 Corinthians 9:20-22). Yet, unchecked pragmatism can slide into relativism, diluting the distinctiveness of Christian doctrine and compromising essential truths for expediency or relevance. When pragmatism prioritizes cultural accommodation over biblical fidelity, it risks conforming to the patterns of this world rather than being transformed by the renewing of the mind (Romans 12:2).

THE FOCUS: WHY THE CHURCH OF PENTECOST?

The Church of Pentecost has undoubtedly become a prominent figure in the landscape of global Christianity and, over the years, has successfully managed and sustained its image amidst its stance at the intersection of tradition and innovation, dogmatism, and pragmatism in respect of its beliefs, practices and strategies for possessing the nations and establishing churches globally. These establishments organically serve as solution centres to the myriad of psycho-social and spiritual challenges facing humanity and, organizationally, present as equipping and unleashing centres poised to prepare members to transform societies. This dynamic transformation of the Church’s vision and mission is not a deviation from its fundamental principles and practices handed down by its forebears but rather a tripartite approach, which is culturally relevant to contemporary times, with a focus on fostering the relationship between God, man and his environment as a way of demonstrating a holistically practical Christian living, where humanity epitomizes divinity in all aspects of life.

As it grapples with the tension between dogmatism and pragmatism in a changing world system, the Church reflects on its past, navigates its present challenges, and envisions its future role while embodying the transformative power of the Holy Spirit in possessing the nation’s agenda.

THE PAST: FOUNDATION AND IDENTITY

Founded on the mighty outpouring of the Holy Spirit with a great revival in the early 20th century in Ghana (then Gold Coast), the Church of Pentecost emerged as a vibrant expression of Pentecostalism, emphasizing believers’ spiritual gifts and empowerment. In its formative years, dogmatism played a pivotal role in shaping the denomination’s identity, anchoring it in the foundational truths of Pentecostal doctrine.

The Church of Pentecost’s adherence to doctrinal orthodoxy provided stability and unity among its members while fostering a strong sense of identity and purpose. The emphasis on spiritual experiences, including speaking in tongues, divine healing, prophetic ministry, sacrificial giving, and ministry excellence, fueled its growth and expansion, particularly in Ghana and other parts of Africa and the world at large (Acts 2:42-44).

THE PRESENT: CHALLENGES AND OPPORTUNITIES

Following the Church’s significant global presence in the present era, it faces a rapidly changing world characterized by shifting social, cultural, and political landscapes. The rise of secularism, globalization, and technological advancement presents both challenges and opportunities for the Church as it seeks to execute the possessing the nations’ agenda (Matthew 28:19-20). While dogmatism remains a cornerstone of the Church of Pentecost’s theology, pragmatism has become increasingly crucial in navigating the complexities of contemporary society. The Church seeks to strike a delicate balance between holding fast to its core beliefs and adapting its methods and strategies to address the pressing issues facing communities worldwide (Acts 2:42).

THE FUTURE OUTLOOK: VISION (THE PLAN), MINISTRY (THE PEOPLE) AND MISSION (THE PURPOSE)

Looking ahead, the Church of Pentecost seeks to embrace a forward-looking vision that encompasses both spiritual and social transformation. Possessing the nations’ agenda requires a holistic approach beyond traditional evangelism, thereby instilling in its members contemporary methods of reaching souls far and near with the Gospel of Jesus Christ. By the Gospel’s transformative power, the Church envisages her unleashed members to influence their spheres of life by pursuing and demonstrating good governance and citizenship, patriotism and environmental stewardship to address systemic issues such as poverty, injustice, inequality, and social apathy. Thus, this reinforces the mission-mindedness of every ministry in the Church.

Furthermore, the Church seeks to leverage its global network and diverse membership to advocate for positive change in critical areas such as education, healthcare, and economic development. By partnering with like-minded organizations and institutions, the Church of Pentecost, in its strides to exemplify the teachings of Christ Jesus, is progressively amplifying its impact and has significantly contributed meaningfully to the well-being of society (1 Peter 2:9-12).

CONCLUSION: EMBRACING THE SPIRIT’S LEADING AMIDST THE CAPRICES OF DOGMA AND THE WHIMS OF RHEMA.

The tension between dogmatism and pragmatism finds resolution in the discernment of the Holy Spirit. As the manifest presence of God within believers, the Spirit illuminates the Scriptures, convicts the heart, and guides discernment. Through a surrendered and Spirit-led life, believers navigate the delicate balance between fidelity to truth and responsiveness to context.

Ultimately, “the letter killeth but the Spirit giveth life” encapsulates the ethics and ethos of the Church of Pentecost as it navigates the trajectory of maintaining a balance between dogmatism reflecting dogma and pragmatism, a function of rhema towards fulfilling its mission in possessing the nation’s agenda in an ever-changing world. By remaining grounded in the foundational truths of Pentecostal doctrine while embracing the leading of the Holy Spirit, the Church will continue to be a force full of spiritual vitality for positive change and transformation in a dying world in need of hope, redemption and restoration.

Written by Emmanuel A. Asiamah (Ho Bankoe District, Ghana/Durban District, South Africa)

In my previous article, I wrote about the need to pursue and practice sexual purity: understanding the gospel correctly and applying the Word of God to your life, influencing both yourself and others. In this second part, we will explore some ways to help you live a pure life.

“It is God’s will that you should be sanctified: that you should avoid sexual immorality; that each of you should learn to control your own body in a way that is holy and honourable, not in passionate lust like the pagans, who do not know God” (1 Thessalonians 4:3-5).

Even though God warns us against discussing sex inappropriately, as the Apostle recorded in Ephesians 5:3-4, “But among you, there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people. Nor should there be obscenity, foolish talk, or coarse joking, which are out of place, but rather thanksgiving.” However, God requires us to address this subject in the context of His intentions and purposes, not the world’s.

The starting point of sexual purity begins in the mind, not the body. To overcome sexual immorality, we must first sanctify our minds.

“For out of the heart come evil thoughts, murder, adultery, sexual immorality…” (Matthew 15:19-20). “But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28).

We inevitably adopt the morality of the movies, music, and conversations we engage in. These things influence our actions. Ralph Waldo Emerson once said, “Sow a thought and you reap an action; sow an act and you reap a habit; sow a habit and you reap a character; sow a character and you reap a destiny.” The cognitive is basic to the behavioral—what you feed your mind on shapes who you become.

Your destiny can be accurately predicted by what you allow your mind to dwell on. Sinful actions don’t arise out of nowhere; they are the cumulative product of what we watch, hear, and the moral compromises made over time, culminating in ungodly behavior.

Sexual temptation is not new, but its invasion of our homes is. We live in a technological world where immorality can enter our homes through mobile phones, television, and the Internet. Most of us are only a few clicks away from sexual immorality. Every choice we make to view and contemplate immorality desensitizes us to its evil and consequences.

As young people, God looks to us to be grounded in kingdom principles regarding our sexual lives. Shouting praises in church while succumbing to sexual immorality won’t help anyone. God wants us to be like the sons of Issachar in our time, who “had understanding of the times, to know what Israel ought to do; the heads of them were two hundred; and all their brethren were at their commandment” (1 Chronicles 12:32).

God does not want you to engage in premarital sex or activities that prepare your body for it. Apostle Paul recorded in 2 Timothy 2:22, “Flee the evil desires of youth, and pursue righteousness, faith, love, and peace, along with those who call on the Lord out of a pure heart.” To my single brothers and sisters in particular, there is a continuum of physical contact that begins with things like sitting close and hand-holding on one end and progresses to sexual intercourse on the other. In between might be an arm around the shoulder, a brief hug, a kiss on the cheek, a kiss on the mouth, a longer hug, prolonged kissing, fondling, etc. Scripture does not spell out exactly what “intermediate” behavior is permissible, but one thing is certain: the line must be drawn before either of you becomes sexually stimulated. This means that fondling—and anything else that results in a “turn on”—is forbidden.

Once you let your body cross the line, it will neither know nor care about your Christian convictions. Some Christians pray for God to protect their purity, then willingly put themselves in temptation and wonder why God didn’t answer their prayer. This is like putting a book on the edge of a table and praying, “God, please don’t let this book fall,” while continually pushing it further and further off the edge. No matter how fervently you pray that the book won’t fall, it will if you continue to push it. No matter how fervently you pray that you will not fall into immorality, you will if you continue to make choices that feed your temptation toward immorality. Don’t allow your choices to undermine and invalidate your prayers. God has your best interests in mind when He tells you not to engage in premarital sex.

What’s right is always smart and always for your good. Sex is not just something you do; it’s someone you are. It is linked to the welfare of your whole person. Engaging in sex outside of marriage is self-destructive in every sense. Sexual purity is always for the best—not only for God and others but for you. God would not tell you to abstain from impurity if it were impossible to obey Him. God is not cruel. He doesn’t command you to abstain from necessities, such as eating or drinking or breathing. Sex is something everyone can abstain from—it is a strong desire, yes, but never an emergency, never a necessity. Christ has given us the resources to resist every temptation:

“The grace of God teaches us to say ‘No’ to ungodliness and worldly passions and to live self-controlled, upright, and godly lives in this present age” (Titus 2:12).

“His divine power has given us everything we need for life and godliness through our knowledge of Him who called us by His own glory and goodness. Through these, He has given us His very great and precious promises so that through them you may participate in the divine nature and escape the corruption in the world caused by evil desires” (2 Peter 1:3-4).

You can’t stay sexually pure by your own strength. The Bible says, “And if Christ be in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwells in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwells in you” (Romans 8:10-11).

Satan is an expert at telling lies, and he tells them smoothly and convincingly. He makes it seem impossible to live a sexually pure life or to practice sex after marriage. He has persuaded many young people that “it’s okay to touch her there, it’s okay to let him touch you, it’s natural, it won’t hurt anything.” Soon there’s lust, sin, devastation, disillusionment, loss of respect, conflict, insecurity, and sometimes unwanted pregnancy and sexually transmitted diseases. Many young people end up angry and bitter at themselves and others because they bought the lie; the relationship is ruined, and now they are paying the price.

Satan is a liar, but Jesus is the truth and the truth-teller (John 14:6). He said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:32). Those who believe Satan’s lies about sex end up in bondage. Those who believe Christ’s truth about sex end up free.

Identify and meditate on the truths Christ tells you. Identify and reject the lies Satan tells you. Understand who you are in Christ: “but you are a chosen people, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you” (1 Peter 2:9). You should see yourself in this position. You must learn to think long-term, not short-term. Good or bad, you will always reap what you sow—you will always harvest the consequences of your choices. “Sexual pleasures are temporary, but the consequences of misdirected pleasure can last a lifetime, even after repenting” (John Bosco Brempong).

Do not be deceived: God cannot be mocked. A man reaps what he sows. The one who sows to please his sinful nature, from that nature will reap destruction; the one who sows to please the Spirit, from the Spirit will reap eternal life. Let us not become weary in doing good, for at the proper time, we will reap a harvest if we do not give up” (Galatians 6:7-9).

It doesn’t matter how smart you think you are. It doesn’t matter whether you have a Ph.D. in physics; if you step off the tenth story of a building, you will fall to your death. Gravity is law—there’s just no getting around it. Likewise, God has set up spiritual laws that govern the universe, including laws concerning our sexual behavior. If we break His commandments, ultimately, we get broken.

Scripture teaches two basic alternatives in life: the way of God and the way of men, the way of holiness and the way of sin. Proverbs speak of the path of wisdom and the path of foolishness and calls upon us to make the right choices, which are also wise, and avoid wrong choices, which are also foolish. After laying out the blessings of obedience and the curses of disobedience, God said,

“This day I call heaven and earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live” (Deuteronomy 30:19).

No matter how many wrong decisions you’ve made that bring death, you still have a chance to make it right. The God who envelopes us with His purity is still ready to save you. “If today you hear His voice, harden not your hearts” (Hebrews 3:15). Run to Him, and He will give you the strength to overcome any sexual sins. The lifelong consequences of sexual impurity are worse than we can imagine. The lifelong rewards of sexual purity are greater than we can imagine.

Written by Isaac Kwofie

INTRODUCTION

In a world brimming with both material wealth and spiritual depth, the potential for collaboration between the World Bank Group and Christian denominations to eradicate poverty in the world is undeniable. By uniting the financial expertise and global reach of the World Bank with the grassroots networks, moral authority, and compassionate outreach of churches, we can unlock unprecedented opportunities for sustainable development and social justice.

The World Bank estimated that around 700 million people live on less than $2.15 per day, which is the extreme poverty line. The world is waiting for a period where the resources of finance and the compassion of faith can converge to rewrite the story of poverty. It would be a mind-blowing initiative. As two formidable forces—one rooted in financial prowess and the other in unwavering compassion—the stage is set for an unprecedented partnership with the power to redefine global development. Together, the World Bank and Christian denominations possess the tools to transcend economic barriers and mend social divides, thereby forging pathways to prosperity that honour both the dignity of every individual and the collective responsibility to uplift the marginalised.

Poverty is a problem that has been around since the dawn of time and is still a major issue today. There are many different definitions of poverty and its causes. The World Bank defines it as “the inability to attain a minimal standard of living.” In an article written by the Financial Times, entitled “Churches Have Lost the Habit of Almsgiving,” they cite a definition of poverty formed by Ken Leech in 1982: “Poverty is not ‘a problem’; it is the pain of the dispossessed.”

THE WORLD BANK GROUP AND THE CHURCH

The World Bank is arguably the world’s most important development institution in the world. It has distributed billions of dollars over the years and currently oversees over 160 projects in many countries. It was established in 1944 at the Bretton Woods Conference and first named the International Bank for Reconstruction and Development (IBRD). The World Bank spends about $200 million on non-lending services and $30 billion on lending services every year, and its work affects millions of people.

Christian denominations and their affiliated NGOs worldwide are also doing much to combat poverty. While it would be impossible to estimate expenditures by Christian denominations with any accuracy, one could easily argue that the influence of Christian denominations is even more pervasive than that of the World Bank. Christian denominations form the core of civil society in Ghana and many countries. Some researchers estimate that Christian leaders in Africa have direct access to 90 per cent of the population (Sugden 2002).

The motive of Churches is to spread the message of God and to follow the path shown by Jesus Christ. The teachings of Christianity lead people to help each other, spread love, and work for noble causes. Jesus Christ himself is the servant of the poor. Christian teachings emphasise the development of human well-being and providing aid in emergency cases. During times of grief and misery, churches help people with medical aid, money, among other things.

A notable example was when The Church of Pentecost evacuated more than 300 displaced Ghanaians and over 600 other nationals who escaped from Ukraine because of the Russian-Ukraine War. The Pentecost Social Services (PENTSOS), Pentecost Hospital, Pentecost University, Youth, Men, Women and Children’s Ministries, which are all Directorates of the Church of Pentecost, are also embarking on a number of initiatives to meet the spiritual and physical needs of the masses and thereby contributing their quota to poverty reduction in Ghana and beyond.

This motive of service to humanity and working for noble causes can be common between the Church and the World Bank in the reduction of poverty. The World Bank Group is a vital source of financial and technical assistance to developing countries around the world. Its aim is to reduce the poverty of the world. This aim can be the same as the church’s aim to reduce poverty in the world. The bank employs many methods to help in the reduction of global poverty. Apart from supporting the poor with funds, it also presents its member countries with knowledge, information, and informed analysis related to poverty and its impact on wealth.

In 1998, the then World Bank President James Wolfensohn initiated the Bank’s engagement with Faith-based organisations (FBOs). The World Bank has sustained these engagements with FBOs over the years and has worked to engage FBOs more strategically in an effort to foster greater operational collaboration and partnerships to address complex challenges. The Bank’s faith engagement efforts are focused on advocacy, relationship building, evidence building, and operations to advance shared priorities around a green, resilient, and inclusive recovery with a strong focus on human capital, fragility, and climate change.

The primary entry point for faith actors seeking to engage with the Bank is the World Bank Group’s Faith Engagement Team (via faith@worldbank.org). This team also helps World Bank Group staff to support their FBO engagement strategies and outreach. Faith-based organisations (FBOs) are entities dedicated to specific religious identities, often including a social or moral component. The Bank recognises their distinct strategic value given their unique attributes, including the fact that more than 80% of the world’s population claims religious affiliation. Unfortunately, little information is readily available on the Bank’s policy towards world faiths, largely because of deliberate decisions on the part of the Bank. Concern that close cooperation between a secular body and faiths may be perceived negatively in the West has led the Bank to confine much of its discussion about such relations to a special Intranet not readily available to outsiders.

In 2015, the World Bank Group and faith-based organisations made up of Christian, Jewish, and Muslim organisations formally joined forces for ending extreme poverty by 2030 – a goal backed by the World Bank Group’s 189 member countries.

“These commitments from religious leaders come at just the right time – their actions can help hundreds of millions of people lift themselves out of poverty,” said the then World Bank Group President, Jim Yong Kim, during the 2015 World Bank Group-IMF Spring Meetings in Washington DC, USA. “Nothing has been more exciting to us in the last year than the collection of faith leaders who have drafted and endorsed this moral imperative statement, recognising that now it is possible to end extreme poverty. We’re going to work together to do it,” said Ruth Messinger, President of American Jewish World Service.

ROLE OF CHURCHES IN ADDRESSING POVERTY

It is the churches’ work among the poor and their suitability as a trusted partner that makes the World Bank sought out and conducted a partnership consultation in 2003, between the World Bank and the World Council of Churches, asking the question ‘how can we bring synergy to our work to support the world’s poor?’

Churches have a significant role in addressing an issue like poverty. The poor may turn to churches, as well as other civic and volunteer organisations, for help in times of personal and national economic crises. This is evident in the volunteer work performed mostly by The Church of Pentecost worldwide, and even the Protestants and Roman Catholics after World War II, in building the economies of war-torn nations. Churches are among the most influential institutions in poor communities around the world. The voices of religious leaders carry moral authority in the public sphere, which can be used to effect positive changes in the lives of the poor. Churches may provide assistance and a moral framework for the poor to escape an impoverished life.

WORLD BANK’S COMMITMENTS TO POVERTY REDUCTION

The World Bank Group is committed to fighting poverty in all its dimensions. The Bank uses the latest data, evidence, and analysis to help countries develop policies to improve people’s lives, with a focus on the poorest and most vulnerable. With 189 member countries, staff from more than 170 countries, and offices in over 130 locations, the World Bank Group is a unique global partnership: five institutions working for sustainable solutions that reduce poverty and build shared prosperity in developing countries.

The Bank Group is a secular, multilateral institution that does not place any religion over another or favour religious organisations over any other stakeholder group or development partner. However, it has studied, surveyed, and collected data on services provided by faith-based organisations in developing countries, in areas such as education, health and land restoration. The Bank’s Faith Initiative hopes to develop the partnership with religious leaders and organisations and strengthen constructive dialogue, collaboration, and evidence around the role and contribution of faith-inspired organisations in development.

“If we ignore religious communities and organisations, we do so at our own peril because these could be potential champions and allies for what the Bank is doing, particularly given the amount of common ground there is with many faith traditions who also care deeply about poverty,” said Adam Russell Taylor, who leads the Faith Initiative at the Bank He noted that faith-based organisations play a “huge role” in providing vital services, such as health, education, social protection, and, increasingly, peace-building.

BENEFITS OF COLLABORATION

The impact that churches have as agents for social change is currently of great interest to World Bank Group. From its field experience with those in poverty, World Bank recognises that help offered to the poor is widely varied and that faith-based initiatives are among those with the greatest reach and impact. There are several compelling reasons to suggest that churches and the World Bank Group should strengthen the partnership in the overall strategy to combat poverty. The first of these to be discussed is the potential to utilise the vast global reach of churches through the respect and credibility they hold in local communities. The second benefit of collaboration is the chance to leverage the resources of both organisations, and the third is the potential to enhance local community engagement.

UTILISING THE GLOBAL REACH OF CHURCHES

The worldwide community of churches exceeds a population of two billion, and this means that churches are well established in communities throughout the world. The Church of Pentecost, the largest Pentecostal church in Ghana alone has close to 30,000 local churches in Ghana with over four million memberships globally. The church is also present in 170 countries. The local church is often a central place where individuals within a community gather and can be a place of common ground, respect, and trust. Church engagement is particularly strong in Sub-Saharan Africa and Latin America, where there is a high prevalence of poverty.

Often, the clergy and church leaders are the most educated and influential members in these communities and can play a significant role in the public policy process. The documented positive impact of church-based programs in community development and social justice makes the church an attractive partner for the World Bank. Various studies in Africa found that the most successful community-based programs were often initiated by church leaders.

These programs focus on changing the attitudes of individuals within a community and promoting community-based solutions to problems. The trust and rapport held by church leaders in a community can facilitate the mobilisation of communities to improve their situations and can assist in promoting the participation of the most marginalised groups. In Ghana, for example, many churches, including The Church of Pentecost, have mobilised resources to help restore the poor to normal life. In Latin America, church organisations have also worked extensively with various groups of children who are the victims of abuse and exploitation. The Catholic Relief Services is also reaching 100 million people in nearly 100 countries.

LEVERAGING THE RESOURCES OF THE WORLD BANK GROUP

The World Bank Group boasts the largest multilateral source of loan and grant finance for developing countries. World Bank Group’s financial potency has been used for the betterment of societies on numerous occasions through its projects tailored to increase economic opportunities, foster social development and poverty reduction, and produce knowledge that strengthens the link between good governance and development.

With the recent global turmoil and need for development and poverty reduction reaching unprecedented levels, partnership between churches and World Bank Group will provide the churches with significant direct support to poverty reduction and knowledge transfer through the use of analytical work and policy advice which focuses on action and capacity building in these areas. The partnership with World Bank Group will enable the churches to have first access to knowledge, funds, and initiatives custom-made to their areas of interest in poverty reduction and knowledge transfer.

STRATEGIES FOR EFFECTIVE PARTNERSHIP

Through an effective partnership, the World Bank Group and churches will be able to pursue their shared vision of social justice and poverty eradication. By working together on joint programs aimed at poverty reduction and sustainable development in poor communities, both institutions will be able to tap into each other’s areas of expertise and influence. Some of the strategies include:

DEVELOPING JOINT INITIATIVES AND PROGRAMS

Joint initiatives and programs are the lifeblood of effective collaboration. They enable partners to work together to achieve specific goals, address particular issues, or implement a well-defined project. Joint initiatives and programs can range from, for example, collaboratively training church members, to co-financing a project in a World Bank client country. The parameters, objectives, and expected outcomes of the initiative should be well understood by all partners. This mutual understanding will provide a basis for joint action and will also allow the partners to measure progress and achievements. If the church and World Bank Group find that they work well together co-financing a project in a client country, they may very well be more inclined to collaborate on a larger scale in the future. This incremental approach provides learning experiences and concrete evidence before moving into more involved forms of collaboration.

SHARING KNOWLEDGE AND BEST PRACTICES

Churches are the world’s oldest and most widespread institutions. They have had many success stories and failures in attempting to address poverty in its many forms. Their development work has taken place in many different cultural and social contexts and in many different forms. At the local level, churches run many community development projects. At the national level, many churches like The Church of Pentecost, have been involved in running hospitals, schools, and other social services. Much of this work has taken place under trying circumstances, with churches often being the only institution with a sustained and positive presence in communities affected by conflict or disaster.

In other situations, churches have been active advocates for the poor, speaking out on issues of social and economic justice and mobilising public opinion and actions to address the needs of the poor and marginalised. With such a wealth of experience to draw from, churches are in an excellent position to benefit poor people through the application and sharing of their knowledge and best practices.

As a knowledge-based institution, the World Bank places a high value on obtaining and using knowledge in various forms. Knowledge sharing and learning can happen in many different ways: from grassroots level learning in community-driven development projects, to policymaker learning on global issues of importance. Whichever way it happens, the main point is that the best development outcomes are obtained when knowledge is used effectively. Poverty reduction strategies cannot emerge solely from ‘the top down’ but should be based on knowledge of what has worked in the past, what is currently working, and addressing poor people’s knowledge of what has not worked in addition to the reasons why. This implies a very strong emphasis on learning and knowledge sharing both within the World Bank Group and partner organisations and stakeholders such as the churches. This, in turn, requires a culture and an incentive structure that promotes openness, honesty, holiness, risk-taking, and learning from both failure and success.

MOBILISING FINANCIAL SUPPORT

The World Bank and churches can work out innovative ways to combine forces on financial resource mobilisation. One possibility might be to create a theology of development investment and establish a church-sponsored or joint investment fund with the World Bank aimed at financing development projects in selected countries or sectors.

PROMOTING ADVOCACY AND POLICY CHANGE

In the present polarised climate around some controversial global economic issues such as trade and the Iraq war, it will be important to carefully identify the issues on which joint work is possible. The World Bank Group and church leaders should seek to identify a few global policies or governance issues in the work on which World Bank Group’s technical analysis can provide useful information to the churches.

CONCLUSION

In conclusion, the collaboration between the World Bank and churches is not just advantageous but essential in the global effort to eradicate poverty. By pooling together their resources, expertise, and networks, they can address the root causes of poverty with a comprehensive approach that combines financial investment with moral guidance and community empowerment.

Written by Pastor Dr. Felix Dela Klutse (The writer of this article is the Media Pastor of The Church of Pentecost | Email: felixklutse@yahoo.com/fdklutse@thecophq.org)

Introduction

The 16^th century Protestant Reformation within Western Christianity championed by Martin Luther has come with it the good fortune of the consolidation of the Bible’s teaching on salvation through faith; and making the Bible, the key authority for all matters, assessable to the laity, among others. to many people of his day, Luther was tearing Christendom apart. Before this momentous juncture in the history of the Church, there have been several schisms occasioned by diverse disagreements in Christian thought and practice, led by other reformers including but not limited to John Calvin, William Tyndale, Huldrych Zwingli, and John Knox. Consequently, the Christian Church became a conglomeration of diverse Christian traditions including Roman Catholicism, Lutheranism, Anglicanism, Reformed, Methodism, and Pentecostalism, among others. Indeed, when one even takes Pentecostalism alone, its monolithic characterization will become a challenge. The vital question to pose is who do these Christian denominations bear witness to? Is it not Jesus Christ? Certainly, from a critical perspective, Jesus Christ is a person who needs to be discussed considering his grand importance in the world. It is these reflections on him and the movement he began that spawned the diverse Christian expressions of faith in him. However, insofar as the various Christians claim to bear witness about Jesus Christ, their witness must be essentially common. This must provoke the Church to work at unity to make its witness effective.

Towards a Greater Understanding of Other Christian Traditions

Is Christ divided? Regrettably, consequences of Christian disunity remain key to the various setbacks that the Church suffered and continue to suffer. There are numerous cases in which Christians belonging to diverse traditions have been hostile to one another. There has been unhealthy competition among various Christian denominations. This makes the watching world question what the Christian Church stands for and demeans Christian witness. Meanwhile, Jesus Christ desires that his people be one (John 17:11). This oneness must be worked at even in the face of the diversity seen within the Christian faith. Those who work at forging Christian unity are doing the will of Christ. This effort must be inspired by what Jesus Christ stands for; what he taught. Koinonia or fellowship, a definitive feature of the Church must provoke various Christian traditions to spread their tentacles to reach out to their brothers and sisters in other traditions. Without koinonia, the Church cannot realize its purpose fully. It also compromises the evidence that we are in Christ and we walk in him indeed (1 John 1:6-7). Steps must be taken to encourage communion in the Spirit.

Catholicism as well as Protestantism have made some effort to work at a greater understanding of diverse Christian denominations to promote mutual respect and enable Christian witness. The effort of the Protestants can be traced to Edinburgh 1910, a world missionary conference organized to appraise Christian missions and discuss ways of cooperating to promote the evangelization of the world. This meeting catalyzed, as it were, Christian ecumenism considerably. One of its results is the Faith and Order Movement which championed the cause of Christian unity. There have been earlier movements that had ecumenical instincts. On the part of the Catholics, there was a reconsideration of the popular idea in Catholicism that Protestants are rebellious. This became tangible when at Vatican II, there was the formation of the Pontifical Council for Promoting Christian Unity (PCPCU). Consequently, intentional efforts towards Christian unity conversations between Catholics and other Christian traditions took off. Over the years, there have been bilateral unity talks between various traditions. Pentecostals for instance have had Christian unity conversations with Catholics, Anglicans, Lutherans, and the Reformed churches, among others. These talks were led by ecumenical bodies formed within the various traditions like the Christian Unity Commission of the Pentecostals which was formed in 2020 by the Pentecostal World Fellowship. Meanwhile, individuals within various Christian traditions have also championed unity conversations as well. Some ecumenical bodies have met at the national, regional, and international levels. Some of these bodies include the World Council of Churches, Pentecostal World Fellowship, Baptist World Alliance, World Evangelical Alliance, and the Global Christian Forum (GCF).

Global Christian Forum in Ghana

The Global Christian Forum was inspired by the World Council of Churches. It aims to foster mutual respect among members of the World Council of Churches. This means that though the World Council of Churches is an ecumenical body, the Global Christian became a structure independent of the Council. It provides a common arena through which various churches and para-church organizations can have vital conversations.

Among earlier meetings, the Forum essentially mushroomed from a consultation held in Pasadena, USA in September 2000. Roman Catholics, Orthodox, Evangelical Churches, Anglicans, and Pentecostals, among others, were present at this consultation. From there its purpose was outlined. At the heart of this is the promotion of Christian unity and improved commitment to the mission. Following Pasadena 2000, there have been other consultations at the regional and international levels in Hong Kong, China; Lusaka, Zambia; Warburg, Germany; Limuru, Kenya; Santiago, Chile; Manado, Indonesia; New Delhi, India; and Bogotá, Colombia, among other places.

For its fourth global meeting, the Forum comes to Africa again. The first global meeting was in Kenya, the second in Indonesia and the third was held in Colombia. This means that for its global meetings, the Forum comes to Africa again. Specifically, the Global Christian Forum is in Accra, Ghana for deliberations guided by the theme, “That the World may Know” (John 17:23B). The only reason for this goes beyond the fact that the majority of the world’s population is in the global south. From where I stand, this demonstrates the role of the southern hemisphere in today’s Christianity. Africa has been integral in his role. However, more importantly, the Church of our Lord Jesus is pressing on towards the fulfillment of the desire of our Lord Jesus Christ. All Christians must work at this wherever they find themselves so that the world will know that we are disciples of Christ.

Conclusion

Koinonia must not be limited by doctrine and order of public worship. It must transcend liturgy.  Christians, who of course have been saved by the one Lord and have received the same Spirit, must without any hindrance whatsoever commune with one another. This communion in faith, indeed, becomes a testament that Christians belong to Jesus Christ. Jesus longs to see himself and his disciples as an organic whole so that the life of Christ flows to all of them as a unit. It is a way by which Christ is preached and the world is won. It can invoke the fear of God in the world (Acts 2:41-43). It has the potential to invoke repentance in unbelievers. The agenda of our Lord Jesus Christ is then promoted and glory goes to him.

Written by Elder Dr. Stephen Ofotsu Ofoe