Global Christian Forum Comes To The South Again: Pushing The Jesus Agenda Through Koinonia


The 16th 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.


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


Closing The Backdoor: Building Trustworthy Local Churches


As part of the Church’s mission in 2024 to unleash the whole church to transform the world, a key focus is on closing the backdoor within our Local Churches. This article explores the concept of closing the back door of the Local Churches, suggesting how to bolster trust in the church to enhance the retention of church members, thereby dealing with those who leave through the back door.


Closing The Back Door of the Local Church has been explained by Apostle William Ohemeng-Kwakye as adopting pragmatic, spirit-led approaches to prevent the gradual process where persons withdraw from the church without notice or anyone’s concern. The term refers to the crucial task of ensuring that members don’t quietly exit our assemblies without being noticed.


It is my firm belief that there are two distinct categories of backsliders in the church: those captured on our reports as backsliders because they have physically left or stopped coming to church, and those who, while attending church services, are suddenly unengaged and passive. Such people are backsliders at heart.


There is a plethora of reasons why individuals leave our churches, ranging from personal challenges to structural and doctrinal issues. Factors such as lack of connection, lifestyle changes such as moving to a new location, schooling, and work contribute to the opening of the Church’s back door. Also, having negative experiences in church, and the current diverse religious and cultural pluralism have been outlined as some of the reasons why people leave our churches. While various strategies have been proposed to address this challenge, such as implementing seeker-sensitive services, conducting pastoral visits, having regular roll call, and enhancing welfare practices, I propose a fundamental approach: taking intentional steps to building trust within our Local Churches.


Our contemporary world is filled with suspicions in almost everything. Our phones have passwords, our houses have security doors and windows, and our workplaces have CCTV cameras. All these are proof of how generally suspicious our world has become. A study conducted by Ipsus UK in 2023 on the global trust index in institutions and professions reveals a general lack of confidence in systems and institutions. According to the report, people have the highest confidence in doctors, scientists, and teachers. Even that, just under 60% expression of trust. Conversely, trust in clergy, journalists, government, and politicians according to the report was below 30%. These findings go a long way to prove that the church is situated in a world with relatively low levels of trust. Many people are suspicious. Therefore, to close the backdoor of our Local Churches, deliberate actions must be taken to bolster the trust of its members.


Webster defines trust as confidence; a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person.


From the above, we can define a trustworthy Local Church as a Christian gathering of believers where members have restful confidence in the integrity and veracity of its people (both leaders and members), structures, processes, and practices.


Trust transcends secular contexts such as business, governance, and relationships. It is the most essential form of capital any organization or leader has. Its significance is even more pronounced within the church, which is entrusted with matters of eternal significance. In their article, posted on Harvard Business Review titled, “Begin with Trust,” Frances X. Frei and Anne Morriss wrote, “Trust is the reason we’re willing to exchange our hard-earned paychecks for goods and services, pledge our lives to another person in marriage, cast a ballot for someone who will represent our interests.”


A. AUTHENTICITY: In a Local Church that is built on trust, there is authenticity. Members feel safe to genuinely be themselves without being judged by others. They are willing to be vulnerable to other members within the congregation, especially leadership, with their heartfelt struggles and desires being fully persuaded that they would be accepted and supported instead of being condemned or betrayed. To put it in more biblical language, in this Local Church, “members do not think of themselves more highly than they ought to think, but think soberly, as God has dealt to each one a measure of faith” (Romans 12:3 NKJV). Also, love demonstrated in this church is “without hypocrisy”. Members in this church “abhor what is evil but cling to what is good, being kindly affectionate towards one another with brotherly love, and in honor giving preference to one another” (Romans 12:9-10 NKJV).

B. RESPECT FOR PEOPLE: in trustworthy Local Churches, members feel valued. Leadership decisions, programs, and actions are geared towards serving the best interests of its members also. Members feel listened to, cared for, and involved in the ministry of the church, using their different gifts “according to the grace that is given to them” to serve the body (Romans 12:6). In this church, members are not ministered to, visited, or contacted merely with selfish motives: what one may gain, or for the sake of records or out of duty, but out of willingness, eagerness, and genuine concern for them (1 Peter 5:2-3).

C. PROOF OF COMPETENCE: a trustworthy Local Church proves to be competent in fulfilling its purpose. Such Local Churches understand that they have become havens for people who are nurturing various ambitions and callings. Also, these churches believe that God has a divine plan and purpose for everyone in their congregation (Jer. 29:10; Eph 2:10). Therefore, they position themselves as equipping centers where members are trained and unleashed into the world to fulfill their divine assignments to the glory of God (Eph. 4:11-16). Again, these Local Churches understand that, unlike other organizations, they bear the responsibility of nurturing the eternal souls of their members, and any misstep in fulfilling this duty could result in eternal consequences. Therefore, in Local Churches where trust is cherished, members find safety in knowing that they are under the guidance of competent leaders who are grounded in faith and are committed to teaching the unadulterated word of God, demonstrating both personal and doctrinal integrity for the well-being of the church.


To build trustworthy Local Churches, the following recommendations may be considered:

a. Putting competent leadership in place in each local assembly. In assigning leaders to Local Churches, leadership must ensure due diligence, ensuring that individuals selected possess the Biblical requirements for church leadership: Spirit-filled, of proven and trustworthy character, knowledgeable, humble, hospitable, etc.

b. Careful attention must be given to processes for assimilating new members into the assemblies. New members and converts class must feature lessons beyond theological education to understanding in practical terms the structures and practices of the church.

c. Upholding confidentiality in counseling. Where available, professional counselors who are members of the Local must be made to lead the counseling ministry of the Local Churches.

d. Demonstrating integrity in the handling of the word of God. The Preacher’s plan must be shared in advance to enable those on program to prepare adequately before stepping into the pulpit to share the word of God. Also, preachers must be willing to wait on God to hear from Him and to declare the whole counsel of God to their members.

e. Demonstrating genuineness and firmness in administering welfare practices in the Local Church. Approved guidelines provided by the church must be rigorously followed without fear or favor.

f. Demonstrating strict financial discipline in the Local Church. Uphold transparency and accountability in all financial transactions in the church.

g. Organizing impactful and Spirit-filled programs where members have real encounters with God. Enough time must be spent in planning programs to meet the needs of members for the glory of God.

h. Uphold high standards in church discipline, demonstrating courage, promptness, integrity, and compassion when administering discipline in the church.

i. Practicing appreciation: members who have served well in the Local Church must be openly and sincerely commended to encourage others to follow their example.


It is my firm belief that when Local Churches adopt these recommendations, they will become a trustworthy entity where its members grow and thrive. However, while building trustworthy Local Churches is an obvious leadership responsibility, it is noteworthy that it is also a collective responsibility. By collectively prioritizing authenticity, love, value, and competence in the Local Church, leaders and members together can cultivate an environment where individuals feel secure, supported, and spiritually nourished, thereby helping to close the backdoor of the Local church.

Report by Isaac Kwabena Tagoe (District Minister, COP, Nanton, Tamale)


Kwakye, Ohemeng. “Closing the Back Door of the Church.” The Church of Pentecost Headquarters,

The constitution of the Church of Pentecost

Ipsus Global Trustworthiness Index 2023

Begin with Trust.” Harvard Business Review, 2020,

Trust.” Webster’s Dictionary.

6 Top Reasons Why People Leave the Church” [2024]. Clickmill,

“Seven Laws of Membership Retention.” StudyLib,

Seize The Moment The Case Of Joseph Of Arimathea web

Seize The Moment: The Case Of Joseph Of Arimathea

MAIN SCRIPTURE: Mark 15:42-46, Ecclesiastes 9:11

Seize the moment” is a powerful reminder to make the most of present opportunities and experiences. It encourages embracing life’s opportunities, taking action, and living in the present rather than dwelling on the past or worrying about the future. Whether it’s pursuing a goal, expressing gratitude, or simply enjoying the moment, seizing the moment can lead to a more fulfilling and meaningful life.

Life-transforming moments come in disguise, and some things are challenging. However, full actualization requires much discernment and daring spirit, coupled with some level of preparation.

Life-transforming moments are not always in plain sight; sometimes, they require an inner conviction of what you can offer to be acknowledged. People may not always acknowledge you for what you can offer until you step forward with bravery to showcase your innermost potential.

Life-transforming moments that transcend through generations may require a temporal sacrifice for permanent benefits. It sometimes demands your availability, benevolence, and godly engagement.

For the purpose of our discourse, we shall examine the life and bravery initiative of Joseph of Arimathea.

Joseph of Arimathea is a significant figure in Christian tradition, primarily known for his role in the burial of Jesus Christ. Here’s an outline of his background:

  • PERSONALITY: Joseph of Arimathea is described as a wealthy man and a member of the Jewish Sanhedrin, the ruling council of the Jews in Jerusalem. The town of Arimathea is believed to have been located in Judea, though its exact location is uncertain.
  • ASSOCIATION WITH JESUS: According to the Gospel accounts, Joseph was a secret disciple of Jesus, meaning he followed Jesus’ teachings but likely did so discreetly, possibly due to fear of backlash from other Jewish leaders who opposed Jesus. By openly requesting Jesus’ body, Joseph risked being associated with Jesus and facing potential persecution or ostracism from his own community. He is depicted as being sympathetic to Jesus and his teachings.
  • BURIAL OF JESUS: Following the crucifixion of Jesus, Joseph of Arimathea approached Pontius Pilate, the Roman governor, and requested permission to bury Jesus’ body. Pilate granted his request, and Joseph, along with Nicodemus, another secret disciple, took Jesus’ body down from the cross and laid it in a tomb that Joseph had prepared for himself.


Joseph of Arimathea’s simple yet strategic and benevolent act eventually earned him a significant place in Christianity and made him an important personality to study. This act of kindness was a voluntary, purposeful, and deliberately willing desire to offer his resources to unknowingly secure an eternal and permanent lasting legacy for himself and generations yet unborn.

It’s not always about being the frontier or the main character, nor the vision bearer, but much to do with how you can negotiate your way in sharing/partnering in a divine cause.

To make a lasting impact in our generation may require simple obedience, grabbing the opportunity for several reasons:

  • BIBLICAL ACCOUNTS: Joseph is mentioned in all four canonical gospels (Matthew, Mark, Luke, and John) in the New Testament. He is depicted as a wealthy disciple of Jesus and a member of the Sanhedrin, the Jewish council. This teaches us that we can be relevant in any area we identify ourselves in the kingdom of God, serving with the little we have.
  • BURIAL OF JESUS: Joseph of Arimathea played a crucial role in the burial of Jesus Christ. After Jesus was crucified, Joseph boldly approached Pontius Pilate, the Roman governor, and requested permission to bury Jesus’ body. Pilate granted his request, and Joseph, along with Nicodemus, another secret disciple of Jesus, prepared Jesus’ body for burial and laid it in a tomb. With the act of bravery, the gospel of Christ, His death, and resurrection cannot be preached without placing emphasis on the vital role he played.
  • FULFILLMENT OF PROPHECY: Joseph’s actions in burying Jesus fulfilled Old Testament prophecies, particularly Isaiah 53:9, which states that the Messiah would be buried in a rich man’s tomb. This underscores the messianic identity of Jesus and the fulfilment of Scripture in his life and death.
  • SYMBOL OF COURAGE AND DEVOTION: Joseph’s bravery in seeking permission to bury Jesus, despite potential repercussions from the Roman authorities and his fellow Jews, demonstrates his devotion to Jesus and his commitment to honouring him even in death. His actions serve as an example of courage and loyalty to believers.
  • HISTORICAL AND CULTURAL SIGNIFICANCE: Joseph’s role as a member of the Sanhedrin and his association with Jesus provide historical and cultural context to the events surrounding Jesus’ crucifixion and burial. His prominence as a wealthy and respected figure adds credibility to the gospel accounts.

You can have enough, own abundance, excel greatly, possess great wealth, be a genius, and yet die without remembrance. There have been more rich, famous, and wealthy individuals who once lived, but after their departure, there’s no trace of them, not even in their own lineage. It takes simple but strategic moves, initiatives, and assistance to be remembered for life.

Arimathea was not considered the most powerful preacher, not the eloquent disciple, nor mentioned as a pivotal yet in his small way, made a historic and significant input in Christianity. The gospel cannot be preached without making reference to Joseph of Arimathea. He now holds significant importance in Christianity.

Overall, Joseph of Arimathea’s significance lies in his pivotal role in the burial of Jesus Christ, which not only fulfilled prophecy but also symbolized devotion, courage, and the historicity of Jesus’ life and death.

Written by Elder Patrick Turkson (Asenemaso District Youth Ministry Leader)


“I Will Not Leave You As Orphans”

Blessed day, people of God. It is an honour to contribute to the knowledge of the body of Christ. This study seeks to help believers understand the life of the Christian with and without the Holy Spirit. Fast forward to some occasions, Jesus tells His disciples by reassuring them that He will leave, but after He leaves, there is no circumstance where He will leave them as orphans. John 14:18-20 vividly says, “I will not leave you as orphans. I will come to you. Yet, in a little while, the world will see me no more, but you will see me. Because I live, you will also live. On that day, you will know that I am in my father, and you in me, and I in you.” This vividly tells us the intentions of Jesus Christ as a people of God who will forever have a father, helper, and comforter. Jesus, before the ascension, assured His disciples of the Holy Spirit after His ascension.


In recent times, the heart of the orphan has certain traits due to their condition. The lack of biological parental care has led to the exhibition and nature of this group of people. Below are some stated characteristics of orphans in our societies:

  • THEY ARE CHARACTERISED BY NEGLECT: They tend to be affected by the neglect of their parents, guardians, or loved ones. Hence, they are emotionally affected by the spirit of neglect, which tends to affect the well-being of this group of people. With the absence of their parents, they are taken away by the need to belong and the will to go to great lengths to find acceptance in our communities. This makes them liable to manipulation and abuse, which, gradually, can result in them being affected and having a sense of guilt for not having parents.
  • THEY ARE MOSTLY INSECURE AND IRRESPONSIBLE: The nature of an orphan is typically characterised by insecurities and irresponsibility since they do not have biological mentors. They tend to have little or no life experience, lessons, and values of life. They are also insecure in that the absence of the head factor (Father) causes them to have no sense of security at all or very little. They have no one to lean on in times of crisis and no one to boast about in times of need.

The statement of Jesus Christ stating that He will not leave us as orphans highlights His care for the welfare of the believer and assures the Christian of the ordinance of the Holy Spirit. This states the necessity of the Holy Spirit in the life of the believer. Lessons learned from the life of the orphan depict the nature of the believer without the infilling and dwelling of the Holy Spirit. It further classifies such believers as orphans in this Kingdom business.


  • The believer, without the infilling of the Holy Spirit, has zero strength to fight against the world. As stated earlier, the life of the orphan is one characterised by neglect. This vividly depicts the life of the believer without the Holy Spirit as one who feels some sense of neglect. Believers are, therefore, encouraged to seek with humility the infilling of the Holy Spirit in all aspects of their lives.
  • The believer, also, without the infilling of the Holy Spirit, is mostly insecure. The Holy Spirit, who is a part of the trinity nature of God, informs the believer of what is ahead and what is at hand. The Holy Spirit controls and directs the believer to secure places according to the will of God. A believer, therefore, without the infilling of the Holy Spirit, lives an unaware life, being ignorant of what is next since the spirit factor is missing.


The Holy Spirit plays a vital role in the life of the believer since it brings unity between the believer and Christ while bringing him into the full body of Christ.

Many verses of the Bible (John 14:26, John 16:17, John 14:16) define the Holy Spirit as a Helper who helps the Christian to run the race to the end. The Holy Spirit becomes the epicentre to help the believer in this modern world of sin by giving out gifts according to His will to believers to sail through this world of sin. Also, the Holy Spirit in a person bears some fruit, which can be found in Galatians 5:22-23. This equips the believer with the necessary values needed to hold on and sail through to the end.

Also, the Holy Spirit serves as a comforter to the believer (John 16:7). Yes, the life of the believer with the Holy Spirit may not be smooth, but there comes our Holy Spirit once again who plays the role of a comforter to the believer and helps the believer to once again step up and keep going. Unlike the orphan who has barely or no one to talk to, the Holy Spirit is the best friend and the personal person for the believer who never leaves the body in times of downfall but rather divinely comforts the believer by any means possible to get back on His feet.

Believers are, therefore, encouraged day to day to yearn for the dwelling and infilling of the Holy Spirit very often since it plays a vital role in unleashing the believer to transform all spheres of their life.

Written by Herbert Obeng Nyarko


Theological Reflection On Artificial Intelligence (AI) And The Future Of The Church

In recent years, the rapid advancement of Artificial Intelligence (AI) has sparked profound questions and discussions within Christendom. As AI becomes increasingly integrated into various aspects of our lives, including the church, it’s essential for believers to engage in theological reflection to discern its implications for faith and practice.


Artificial Intelligence refers to the development of computer systems that can perform tasks that typically require human intelligence, such as learning, problem-solving, and decision-making. AI algorithms analyze vast amounts of data to identify patterns and make predictions, enabling machines to perform tasks with remarkable accuracy and efficiency.


The church can harness the power of AI in numerous ways to enhance its ministries and outreach efforts. AI-powered chatbots can engage with individuals seeking spiritual guidance or information about Christianity, providing personalized responses and resources tailored to their needs. Additionally, AI algorithms can analyze large datasets of scripture, theological texts, and historical documents, offering insights and interpretations that aid in theological study and reflection.


Already, we see AI being integrated into various aspects of church life. Facial recognition technology is used for security and attendance tracking in some congregations, while AI-powered translation tools facilitate multilingual communication during worship services and mission trips. Additionally, churches utilize data analytics platforms to analyze member engagement and tailor ministry programs to better meet the needs of the church.

Opportunities and Challenges of AI to the Church

The opportunities presented by AI for the church are vast. AI can help streamline administrative tasks, improve communication and engagement with congregants, and enhance the effectiveness of evangelistic efforts. Through AI-powered tools, the church can reach new audiences, foster deeper connections with existing members, and adapt to the evolving needs of society in the digital age.

However, along with these opportunities come challenges and potential threats. Ethical concerns surrounding data privacy, algorithmic bias, and the dehumanization of interpersonal interactions must be carefully addressed. Moreover, there is a risk of AI technology being misused or manipulated for malicious purposes, posing threats to the integrity of Christian values and beliefs.


As Christians, our response to AI must be grounded in theological reflection and ethical discernment. While AI offers exciting possibilities for enhancing ministry and outreach, it also raises profound questions about the nature of humanity, the role of technology in God’s plan, and the ethical implications of artificial intelligence.

At its core, AI is a human creation—a product of human ingenuity and innovation. As such, it reflects the inherent creativity and intelligence endowed by God to humanity, who was made in His image (Genesis 1:27).

However, AI also poses challenges to traditional theological concepts such as free will, moral responsibility, and the nature of consciousness. Can AI possess genuine autonomy and moral agency? Can it exhibit qualities such as empathy, compassion, and spiritual discernment? These questions invite theological reflection on the unique attributes of humanity and the limitations of artificial intelligence.

Ethical considerations are also central to theological reflection on AI. As Christians, we are called to uphold values of justice, compassion, and human dignity in all areas of life, including the development and deployment of AI technologies. The use of AI in surveillance, predictive policing, and social profiling raises concerns about privacy, discrimination, and social justice—issues that demand careful theological scrutiny.

Moreover, theological reflection on AI ethics must grapple with questions of power, control, and accountability. Who determines the ethical standards governing AI systems? How do we ensure that AI technologies serve the common good and promote human flourishing rather than reinforcing existing inequalities and power dynamics? These are complex ethical dilemmas that require theological wisdom and discernment.

Beyond ethical considerations, AI also has implications for Christian ministry and worship. The use of AI-powered chatbots, virtual assistants, and digital platforms opens new avenues for evangelism, discipleship, and pastoral care. AI algorithms can analyze scripture, theological texts, and historical documents, providing insights and interpretations that aid in theological study and reflection.

However, theological reflection on AI in ministry must also grapple with questions of authenticity, relationality, and spiritual formation. Can AI-mediated interactions truly nurture deep, meaningful relationships and foster spiritual growth? How do we ensure that technology enhances rather than detracts from the embodied, communal nature of Christian worship and fellowship? These are theological questions that demand careful consideration in the age of AI.

One of the central theological questions surrounding AI is its relationship to divine revelation. Can AI truly discern the will of God or deliver inspired insights into scripture? While AI algorithms can analyze vast amounts of data and identify patterns, they cannot replace the spiritual discernment and wisdom that comes from a personal relationship with God. As Proverbs 3:5-6 reminds us, “Trust in the Lord with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight.”

The Response of the Church

In light of these theological considerations, how should the church respond to the rise of AI? First and foremost, the church must recognize that AI is a tool—an enabler, not a substitute for the work of the Holy Spirit. While AI can assist in data analysis, multimedia production, and research, it cannot replace the role of prayer, sermon preparation, spiritual discernment, the will of God, and reliance on God’s guidance in the life of the believer.

However, this does not mean that the church should shy away from embracing AI. On the contrary, the church can and should leverage AI to enhance its mission and ministry efforts. As Romans 12:2 exhorts us, “Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.”

AI, when used wisely and ethically, can serve as a powerful tool for advancing the Kingdom of God. It can help churches reach new audiences, engage with congregants more effectively, and adapt to the changing needs of society. However, it’s essential to maintain a critical perspective and guard against the potential pitfalls of AI.

Already, we see AI being utilized in practical ways within the church. Data analytics platforms help churches understand their members’ preferences and needs better, enabling them to tailor their ministries accordingly. AI-powered multimedia tools enhance worship experiences, while automated communication systems streamline administrative tasks.


In conclusion, the rise of AI presents both opportunities and challenges for the church. By engaging in theological reflection and ethical discernment, the church can harness the potential of AI to advance the Kingdom of God while safeguarding its core values and beliefs. As Ephesians 5:15-16 urges us, “Be very careful, then, how you live—not as unwise but as wise, making the most of every opportunity, because the days are evil.”

Let us, therefore, prayerfully consider how AI can be used to glorify God and further His Kingdom, trusting in His guidance and wisdom every step of the way.


Meet The Advance Team: The Youthful Vanguard Of The Evangelism Ministry Of The Church Of Pentecost

“But you will receive power when the Holy Spirit comes on you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” – Acts 1:8 (NIV)


For years, the Evangelism Ministry of The Church of Pentecost has been a beacon of hope, leading the charge in soul-winning for the Church. They employ a variety of methods to spread the gospel and save souls from eternal damnation. From park rallies and street evangelism to dawn broadcasts and public transport propagation, they’ve made it their mission to bring the gospel into every aspect of life.

Recently, the ministry introduced Social Media evangelism, a strategy that has been widely adopted by the Pentecost Students and Associates (PENSA) International. This innovative approach has enabled them to win more souls in various countries that are physically unreachable. This strategy significantly contributed to The Church of Pentecost’s expansion into nineteen nations by the end of 2023.

Under the leadership of Apostle Dr. Amos Jimmy Markin, the Ministry has made a tremendous impact both locally and internationally. Recognizing the need to win more souls in Ghana’s hinterlands, the Ministry adopted a bimonthly outreach service, always codenamed “For Christ”, followed by the name of the town they visit.

Since its inception, these crusades have helped win tens of thousands of souls for Christ. Their strategy is straightforward. A week or two before the start of the crusade, they deploy “The Advance Team”, a group of young, vibrant Christians eager to spread the gospel, regardless of where they are sent or the conditions they live in. This team’s dedication and commitment are a testament to the Church’s mission to spread the gospel far and wide.


Meet the “Advance Team” – a group of young men and women who are committed to expanding the Kingdom of God. This team was established in 2021 during the Afram Plains Crusade when the need for such a team became evident. The Advance Team is composed of various squads including Film Evangelism operations, Gospel Heralds, Sports, Prayer warriors, and Media. They are often the first to arrive at the locations of major events or crusades organized by the church.

Their journey begins in Accra, the capital city, where they engage in intensive prayer sessions and receive orientations from the Crusade coordinator, the Evangelism Ministry Director, and the Secretary. The team is then divided into pairs and deployed to the area of the crusade. Upon arrival, they are welcomed and accommodated by the host district pastors, with each pair assigned to a specific town or district of the church.

Their mission is to navigate the town, spreading the gospel of Christ to all. This requires a lot of walking and is one of the most challenging aspects of their work. They preach the gospel to anyone they encounter, regardless of the time or place. At times, led by the Holy Spirit and guided by the Team Commander, they embark on prayer walks, drawing inspiration from Joshua 1:3. These walks often take place late at night when everyone is asleep. In addition to this, they also engage in Film Evangelism, Sports Evangelism, and Schools Outreach.

The team members often have to adapt their eating habits to match the local cuisine, which can sometimes be unfamiliar to them. They work throughout the entire catchment area to establish new churches where needed and revive assemblies due to the increase in the number of souls won during crusades.

During the main crusade, this dedicated team works relentlessly. They strategically navigate through the crowd, reaching out to as many individuals as possible who may wish to accept Christ during the altar call. They gather data on these souls, compile it, and organize the newly converted for baptism. They assist in the administration of the Holy Spirit Baptism and initiate follow-up calls. Furthermore, they commence new convert care classes with the souls won during the crusade. Their tireless efforts contribute significantly to the success of the crusade.

Following the crusade, the same “Advance Team” forms a follow-up squad. This squad either remains on-site for several weeks post-crusade or returns to the area at a chosen date. Their mission is to assist in the follow-up of the souls won during the crusade. In the process, they often succeed in winning additional souls. Their dedication extends beyond the duration of the crusade, ensuring the continuity of their mission.

The next Crusade of which they have been deployed is the “Tarkwa For Christ” crusade, which is scheduled to take place from April 9 to 13, 2024, at Tarkwa in the Western Region of Ghana.

Written by Elder Justice Kusi and Joseph Attoh


Some Reeling Concerns Of Ghanaian Christianity Today – A Pastoral Observation


The advent of Christianity into Ghana brought many significant landmarks into the land. From the colonial to the post independence era up till now, it is clear that one of the blessings God gave to our land was the coming of Christianity. Through Christianity, many lives have been transformed, aspects of our culture shaped, civilization enhanced, great infrastructural development including schools, hospitals and centres of vocation.

The latest figures from the population and housing census indicates that more than 70% of Ghanaians are Christians – this being a very refreshing outcome.

The above, notwithstanding, some concerning observations have been made with our Christianity in contemporary times.

In this article, I attempt to shed light on some of these  concerns, which I find worrying and risk putting our walk of faith in jeopardy.

One day whiles admonishing and teaching the crowd, Jesus prophetically warned his listeners and disciples to make sure that the light they think they have is not actually darkness – Lk 11:35 (NLT).

In other words, there is always the potential of us drifting and thinking we are in the light when in actual fact, we are engrossed in darkness.

In the light of the foregoing, some of the reeling concerns are herein listed

1. The Thirst for “Divine Revelation” Syndrome

One of the concerning observations of Ghanaian Christianity today is a certain supposed thirst and hunger for some kind of “divine revelation.” Without disregarding the need to dig deep in order to draw from the wells of insight as Christians, there seem to be an insatiable desire of congregants to hear words and some kind of rhema which are considered “out of the world”, which tickles their emotions and blow their minds. In order to meet this desire, some preachers are compelled to package their sermons in a way to sound “deep”, unveil revelations and wow their audience. As a result, some pulpits are now becoming avenues for churning out  punchlines and not heartlines. Messages of conviction are making way for messages of admiration. Listeners are no longer desirous of what will command repentance but  sermons, which will sweep them off their feet and not those that will circumcise their hearts. But the power of the gospel does not dwell in oratory or exceptional articulation, but it is in its simplicity. Indeed, what is the point in offering “deep revelations” and yet raising shallow believers who cannot stand by their convictions to see Him more clearly, love Him more dearly and follow Him more nearly.

2. The Prayer Movement Wave

The second concerning observation I have made with our contemporary Christianity is what I term as the Wave of the Prayer Movements. The Prayer Movement Wave relates to sudden upsurge of prayer groups which have been escalated through social media. Although these movements have come with great positives including a new sense of prayer awakening, an enhanced revival, a renewed hunger for God and a deepened form of spirituality among others, there is also the other side of the coin where these movements seem to be replacing the personal spiritual development of the individual adherents like personal quiet times and Bible study but rather culturing adherents along a certain kind of imbalance spirituality. It is important to underscore that Jesus remains our perfect example and time and time again, His template was to look for a solitary place to commune with God. Knowing God for ourselves has always been the Father’s heartbeat.

3. Prophetism and Prophesitisation

The subject of prophetism and its operation and management has been an aged long issue. Without belabouring the truth of prophecy as a tool for edification, exhortation and comfort, it is becoming a growing concern how the gift of prophecy is being carried and exercised in contemporary times. Is it not worrying how modern day prophets come on social media to drop names and telephone numbers of those to whom a prophecy is directed at? This is what I call prophesitisation which refers to the act of creating a deliberate platform for the exercise of the prophetic gifts and functions without recognition of God’s sovereignty in the operationalisation of the gift. In fact some prophets even come live on social media for followers to come live in order to be prophesied to? This immediately creates a prophetic marketplace for seekers and prophesiers to converge for prophetic transactions. The danger here is that the quest to seek to know Christ and become like him become subservient to the here and now reality of gaining what life here offers. The writing does not seek to make light the substance of the prophetic but it is obvious that some things do not really add up in the prevailing excesses, hence this raging concern.

4. The Theology of Some Contemporary Gospel music

Another rising concern is the doctrinal basis of some of the contemporary gospel music being churned out for the Christian community. Beyond the melodic structure and solfa progressions, the lyrical content of some contemporary gospel songs lack spiritual depth, do not deepen faith and weaken convictions whiles fueling our carnalities and materialistic tendencies. This is against the ancient hymns and songs of the early 70s to 90s which were Christocentric in outlook, drove holy living, promoted righteousness and frowned on iniquity and yet were scripturally balanced, deepened faith and Christian endurance whiles drawing our hearts to Christ. No wonder they have stood the test of time while many of contemporary tunes have only phased out with time.

5. Cross Religious Marriages

Even though, religious tolerance and faith diversity has chalked great successes in Ghana, it is of grave concern witnessing in contemporary times, the upsurge in cross religious marriages. With the understanding that the scripture is our rule, it becomes difficult to reconcile such inter faith marriages bearing in mind Apostle Paul’s admonition in 2 Cor. 6:14-17. The concern with this practice is an emerging generation with a lost spiritual identity, syncretic outlook and behavior leading to the creation of a liberalized society of permissiveness. With the intention of establishing the kingdom of God, there is the need to state the lines clearly so there is no controversy over opinions – either the Lord is God or none other.

6. The Struggle of Staying Relevant Vs The Will of God

The last concern as I reflect on contemporary Ghanaian Christianity is what I describe as the struggle of staying revelant vis-a-vis the will of God. It is important to underscore that as Christians, we have no aim, no will and no purpose except that of Christ. The narrative, however, is not the case considering the nature of the times where staying relevant is our fixation. Herein lies the concern since the call for kingdom come is to see God’s will done. What that means is that what may be the accepted will of God for us may not fit the earthly standard of recognition, relevance and influence. It is this struggle that has led some of the saints into compromise and spiritual shipwreck forgetting that staying in God’s will is the perfect way to go.


The purpose of this article is the outcome of a pastoral burden drawn from my heart based on some observations from our Ghanaian contemporary Christianity. Without being judgemental, I have sought to highlight some of these observations to trigger a discourse aimed at enabling the Church to separate the wheat from the tares.

Maranatha, Lord please come

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


Jesus Christ, The Crucified Conqueror, Negated The Handwriting Of Ordinance Against Us: A Biblical Look Into Hezekiah’s Letter



In anticipation, there was a divine and supernatural shift in ordinance when the formal handwriting of sin and its reproach was negated by the latter, which was written by the blood of Jesus Christ, not with ink, disqualifying the antique written code, unpaid debt, ancient decrees, the law of ordinance, and the commandment of death and sin against all human race being unequivocally blotted out, wiped away, and erased through the vicarious death of Christ who conquered death and sin on the cross.



An ordinance is a Christian rite associated with tangible elements (water, bread, and wine) that is celebrated by the church of Jesus Christ. The term is closely associated with the word sacrament, which is an outward and visible sign of an inward and invisible grace.


The handwriting of ordinances mentioned in Colossians 2:14 does not refer to the Law of Moses. They claim that since the word ordinances in Colossians 2:14 comes from the Greek word dogma (dog’-mah) it cannot refer to the Law of Moses.

The handwriting of the ordinance, therefore, is simply the written code of sin that was inked against all humanity from the time man fell in the Garden of Eden through disobedience, which was the punishment of death and a lake of fire.



a) Hezekiah departed to the temple of God and in the house of the LORD, and spread the letter before God.

Hezekiah did exactly what any child of God should do with such a letter. In fact, anyone struggling with an ordinance of sin in his life is just to turn to the maker of life who is able to transform and save as well. He took it to the house of the LORD (to the outer courts, not the holy place), and he spread it before the LORD. In this, Hezekiah boldly and effectively fulfilled the later command of 1 Peter 5:7.

b) The LORD of host:

The almighty God is the chief army commander of his people, and so when crises of such sought arose, he was consulted. This title for our God essentially means “LORD of armies.” Hezekiah was in a crisis that was primarily military in nature, so it made sense for him to address the LORD first according to the aspect of God’s nature that was most needful for him.

c) “LORD of armies, send some troops to help us!” God of Israel:

This title was actually used by the King to re-echo to God that the people of Israel were his people.

This title for God also reminded Hezekiah, in our human way of understanding, that the LORD God was the covenant God of Israel and that He should not forsake His people.

c) The One who dwells between the cherubim:

At this point, Hezekiah views God’s greatness in the context of Him dwelling between cherubim who is strong and majestic would not allow Rabshakeh to overcome his people.

d) “You are God, you alone”:

God is a simple title for our LORD, but perhaps the most powerful. If He is God, then what can He do? If He is God, then what is beyond His control? Hezekiah realizes the most fundamental fact of all theology: God is God, and we are not! God is God, and Rabshakeh or the Assyrians are not!

e) “You have made heaven and earth”:

In recognizing the LORD God as Creator, Hezekiah saw that the LORD had all power and all rights over every created thing. We can almost feel Hezekiah’s faith rising as he prayed this.

f) “Incline Your ear, O LORD, and hear; open Your eyes, O LORD, and see”:

In this verse, let me explain with how in Exodus 3:3-4 the crying of the people of God, the Israelites when they were in captivity went up to the Lord and God said I have heard about the cry of my people and I have come down to deliver them.

Hezekiah knew very well that the LORD did in fact hear and see the blasphemies of Rabshakeh. This is a poetic way of asking God to act upon what He has seen and heard, assuming that if God has seen such things, He will certainly act.


Humankind had also received a letter of death and destruction from the camp of Satan when from the day Adam sinned against God and have obey the devil. Man was destined to hell and the lake of fire forever and ever but when he took the people of Israel as his nation and they cried unto him which was in alignment of God’s plan for humanity he sent forth his son to remove the handwriting of inscription that was against us and to change the verdict from death to life and hope in everlasting life and power.


a) “And took it out of the way”:

In Galatians 3:13 we read, “Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, cursed is every one that hanged on a tree.”

When Christ was impaled or crucified on the cross or “tree,” He was made a curse by taking our sins. The Law was not a curse. But sin due to breaking of God’s Law put a note of debt on our heads. This note of sinful guilt due to following Ways contrary to God’s Law was against us until Christ lifted the curse from us.

The Law was not nailed to the stake or cross Christ was (John 19:17, 18). The record of our sins was nailed to the stake in His body (I Peter 2:24).

Now we all can better understand Colossians 2:14. Notice this verse again as it stands in the King James Version. “Blotting out the handwriting of ordinances that was against us, which was contrary to use, and took it out of the way, nailing it to his cross.”

b) “Sins Blotted Out”:

Let’s now see how the context of Colossians proves how this “handwriting of ordinances” refers to the record of our sins. Colossians 2 explains: “In whom [Christ] also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ” (verse 11). Paul elsewhere reveals we are to be circumcised “in the heart.”

c) “And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it”:

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in heavenly places. Ephesians 6:12.

What are these principalities, powers, and rulers of the darkness?

But revelation points out that spiritual beings often carry out God’s purpose in the natural world, and not only as messengers. (Exodus 12:23, 2 Samuel 24:16, Ps 91:11, Ps 34:7, Ex 23:20).

Principalities and powers simply describe angelic powers, those invisible, whether they be good or bad. But, in this context, the verse turns dark with the mention of the rulers and the spiritual wickedness in the heavenly places.

But the prince of the kingdom of Persia was withstanding me for twenty-one days; then behold, Michael, one of the chief princes, came to help me, for I had been left there with the kings of Persia. Daniel 10:10-21.

This passage in the whole of scriptures might be the one that speaks most clearly about the invisible powers which rule and influence nations. It speaks about “patron” angels that preside over the destinies of particular nations: a prince of Persia, a prince of Greece, and Michael, a chief prince of Israel.

Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. Revelation 12:7.

So, Israel has a spiritual champion (Dan. 10:21) and there are powers opposed to Israel. These “princes” of the heathen powers will face God and be judged in the future for their deeds as any other created being.

d) “And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it.”

Jesus Christ went to hell on the day he was crucified and made public spectacle of them all and triumphed over them. He destroyed the works he took Satan off his throne and made a showdown of all demons in hell and took away the keys of life and death and resurrected hallelujah.


Colossians 2:14 explains that even more. It says that Jesus “canceled out the certificate of debt consisting of decrees against us, and which was hostile to us; and He has taken it out of the way, having nailed it to the cross.” The debt of our sins has been paid by Jesus’ death on the cross.

Written by Overseer Emmanuel Owusu (Mpasaso District – Tepa Area)


A Taste Of Sin And The Importance Of Upholding Suspensions In The Church Community

Inspired by the touching narrative of “A Taste of Sin,” a new Christian movie trending, this article aims to underscore the significance of adhering to church principles, particularly concerning the suspension of church members from activities.

The film portrays the journey of a pastor suspended from the church due to an affair with a choir member, resulting in her tragic death from an abortion. However, through genuine repentance during his suspension, both God and the church restored him.

While the movie primarily serves as a cautionary tale for men of God and Christians to remain vigilant against temptation, it prompts a deeper examination of a vital church practice: SUSPENSIONS.

In the realm of religious communities, the decision to suspend church members from activities and gatherings is often met with mixed reactions. While some view it as a harsh measure, others see it as essential for maintaining the integrity of the church’s principles and doctrines. Often a contentious topic due to misunderstandings, suspensions play a crucial role in maintaining integrity and accountability within the church community.

This article delves into the significance of such actions, drawing insights from both biblical references and practical everyday life events.

Firstly, it’s crucial to understand that the concept of discipline within the church has its roots in biblical teachings. In Matthew 18:15-17, Jesus lays out a clear process for handling disputes within the church community, which includes steps for addressing wrongdoing and, if necessary, eventual exclusion from the fellowship: “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over. But if they will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ If they still refuse to listen, tell it to the church; and if they refuse to listen even to the church, treat them as you would a pagan or a tax collector.”

This passage underscores the importance of accountability and discipline within the church body. By suspending members from activities and gatherings, church leadership demonstrates a commitment to upholding biblical standards and addressing behavior that deviates from those standards.

Moreover, the decision to suspend members serves as a form of protection for the broader church community. Just as leaven can leaven the whole lump (1 Corinthians 5:6), allowing unrepentant sin to go unchecked within the congregation can have detrimental effects on the spiritual health and unity of the body. Suspending members sends a clear message that certain behaviors are incompatible with the values and beliefs of the church, thereby safeguarding its integrity and witness to the world.

In practical everyday life, we encounter numerous situations where accountability and discipline are necessary for the well-being of a community. In a workplace setting, for example, employees who consistently violate company policies may face suspension or termination to maintain productivity and morale. Similarly, in sports teams, players who engage in unsportsmanlike conduct or violate team rules may be benched or suspended from games to uphold the integrity of the sport and the team’s reputation.

Likewise, in the context of the church, suspending members from activities is not an act of condemnation but rather an opportunity for repentance and restoration. Galatians 6:1 reminds believers to restore those who have fallen away in a spirit of gentleness, emphasizing the ultimate goal of reconciliation and healing within the body.

What is rather troubling is the hypocrisy within some circles in the church community enforcing this practice of suspension in a biased way. Sometimes, church members face the full rigor of the suspension, while other church leaders who fall prey are handled in a rather favored manner. This sometimes causes disaffection among the church populace. If the law can be implemented in an impartial, fair, and firm manner no matter who falls victim, then the intent and purposes of suspensions in the Church can be achieved. This underscores the importance of consistency and integrity in the application of disciplinary measures, ensuring that all members are held accountable to the same standards regardless of their position or status within the church hierarchy.

In conclusion, the significance of suspending church members from activities and gatherings cannot be understated. It reflects a commitment to biblical principles, protects the integrity of the church community, and provides an opportunity for repentance and restoration. By upholding accountability and discipline, the church maintains its witness to the world and fosters a community marked by grace, love, and holiness.

Written by Daniel Kwabena Mantey (Pent TV Anchor, Social Media: @dkwabenamantey,


The Great Commission Charge Is A Helping Mandate To The ‘Least’ Among Us

The Great Commission Charge is a helping mandate to the ‘least’ among us. It is refreshing and inspiring to know that man has always been on the agenda of God right from the beginning. As an approved and certified representative of Him on earth, to continuously live the life of God without fail, God chose man as His own rightful human ambassador, formed to function as planned, equipped to reflect His image and likeness, taking rulership and dominion over every creature on earth – Genesis 1:26-30.

Contrary to God’s plan and vision for man, the act of sin through Adam’s disobedience watered down the supposed glorious image of man, by separating man from his source of life and sufficiency, creating in man a gap of insufficiency. The soul of man, which was once filled and satisfied with all spiritual blessings in the presence of God, has now become contaminated: thirsty, hungry, naked, ill, and imprisoned. Man was shortchanged as a result of sin, falling short of the glory of God as mentioned in Romans 3:23. Like sheep without a shepherd, the soul of man had no water to quench his thirst, no food to fill his hunger, no cloth to cover his nakedness, no balm to heal himself, and above all, no authority to free him from the shackles of slavery and imprisonment. In essence, man became hopeless.

To the glory of God, like the days of old, in the Garden of Eden, where God was in search of man after disobedience, God through His son Jesus Christ demonstrated greater love to the world. But glory be to God, who through His son Jesus Christ, has demonstrated great love to the world. That while we were still sinners, Christ was sent to die for us – Romans 5:8.

In John 3:16, the Bible says, “For God so loved the world that He gave His only begotten son, that whosoever believes in Him will not perish but have everlasting life,” Amen. An escape plan was made available through the blood of the Lamb of God, a sacrifice that took care of our lost glory in the beginning, serving as the answer to the lack and insufficiency created by sin in us. Through His death and resurrection, a greater opportunity was made available to mankind, that, “to all who did receive Him, to those who believed in His name, He gave the right to become children of God. Children born not of natural descent, nor of human decision or a husband’s will, but born of God.” – John 1:12-13. To become a child of God is for one to cross from death to life, the past nature of thirst, hunger, nakedness, illness, and imprisonment is filled with the gospel of Christ that one receives and accepts.

In John 8:12, Jesus testified about Himself when He said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” You will have the authentic light that ends the darkness of thirst with everlasting water – Isaiah 55:1, the darkness of hunger with food from the very mouth of God – Ezekiel 34:14, John 6:50-51, the darkness of nakedness with the cloth of glory – 2 Corinthians 5:2-3, the darkness of illness with the balm of Gilead – Isaiah 53:5, the darkness of imprisonment with the truth that gives perpetual freedom – John 8:32.

It is against this backdrop of truth that God, through His son Jesus, is charging us as Christians and believers to go out into the world and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. We are being charged with the mandate to be helpers to the many out there who are thirsty, hungry, naked, ill, and in the bondage of prison as a result of being in the darkness of sin.

In Matthew 25: 31-46, Jesus gives an account of His epic Judgement to take place when He returns as King with His angels and takes His place on the throne. In His narration, He described a group of people who needed different kinds of help as “least brothers and sisters of His” (emphasis mine), emphasizing how important it is to Him that His ‘least brethren’ will be helped by His servants while He was away and how rewarding it will be to them (servants) for the help rendered.

 31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne. 32 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.34 “Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. 35 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, 36 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.’ 37 “Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 38 When did we see you a stranger and invite you in, or needing clothes and clothe you? 39 When did we see you sick or in prison and go to visit you?’ 40 “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ 41 “Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. 42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, 43 I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’ 44 “They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’ 45 “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’ 46 “Then they will go away to eternal punishment, but the righteous to eternal life.”

From the passage, the phrase ‘least of these brothers and sisters of mine’ is not to say that some humans are less valuable than others, as if there were a hierarchy of worth in being human, with some, such as the wealthy and self-sufficient, at the top while others, such as the poor or the materially and financially dependent, at the bottom. Not at all!

The tag ‘least’ is akin to the metaphoric description of anyone in sin (darkness), who is insufficient due to their lost glory, and are found to be spiritually thirsty, hungry, naked, ill, and imprisoned. Such people have not come to the knowledge of Christ yet and His saving power. They do not know Him (Jesus), let alone accept Him as their Lord and personal savior. Despite the fact that they find themselves in the ‘least’ category, does not negate the truth about their association with Christ. They are His (Christ), “through Him they were made; without Him nothing was made that has been made” – John 1:3.

On the strength of the fact that they belong to Him despite their state of ‘least,’ God is expecting all His servants to extend a hand of help to these people (least brothers and sisters) out there in the world. Like the passage, the king in the position of God was counting on His faithful servants to extend a hand of help to the least brethren with whatever needs they had; be it water to quench their thirst, food to fill their hunger, cloth to cover their nakedness, balm to heal them and authority to set them free from prison.

Now to the church, our unleashed mandate after coming to the saving knowledge of Christ is a responsibility to carry the gospel to the world of least brethren in our sphere of influence. To go back into the world with the unleashed gospel of truth. The gospel is the help the world needs in this life. It has the power to fill all forms of insufficiency and gap created by sin. It mends the heart of the broken-hearted, to the thirsty and hungry man out there, who is desperately in need of help for the salvation of his soul, the gospel is your water and food. The gospel to the blinded soul is the light that brings vision and life. The gospel is the glory that covers the ‘nakedness’ of a depraved man, restoring him back to his original status in God. In the same way, the gospel is the authentic authority to set the imprisoned free from the perpetual bondage of sin slavery.

We can’t afford to sit on the fence aloof, doing nothing, pretending not to care about the dying souls out there. If we claim to love God, then we are to step out there and help others into the safe haven provided in Christ, lest we risk being thrown into the eternal fire prepared for the devil and his angels.

Through the saving knowledge of God, we have become disciples of Jesus, crossing from darkness to light, from a place of insufficiency to a place of sufficiency. Being charged to go into the world; a place where people are considered ‘least’ due to the fact that they have no Christ in them. To bring them to a place of light, freedom, joy, covering, satisfaction, etc., according to their needs in Christ Jesus.

David said in Psalm 119:105, ‘Your word is a lamp for my feet, a light on my path,’ drawing our attention to the fact that the word of God, which is the unleashed message of God (Gospel), is everything we need in life. To David, it was a lamp for his feet, meaning a help in decision-making, and a light on my path; thus an insight and knowledge reference when a step is taken. If we believe in the gospel as the good news for the world, then we need to preach it, for the gospel not preached is no gospel. But a preached gospel has the divine power to meet anyone and everybody according to their needs both physically and spiritually in accordance with God’s riches in Christ Jesus – Philippians 4:19. Whatever the unbelievers need is, the word of God has the solution to that.

To the Samaritan woman in John 4:1-42, the gospel to her became a living water that quenched her thirst from many years. Hitherto, she could not live with one man, let alone her own husband, now a satisfied soul, a firebrand evangelist who cared less about her past but rather the brightness of her future through the Messiah. Many of such least people like the Samaritan woman are out there, who need help from the unleashed church. Our task is therefore to make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit. Teaching them to obey everything Christ has commanded and to assure them of His very presence to the very end of the age – Matthew 28:19-20 (emphasis mine).

God’s focus is on the ‘least’ among us, His delight is to see them saved through our unleashing agenda, that they may also come to the place of light, a place of salvation and eternal life, that none shall be lost. For this reason, He is counting on us to help these ones, by going to them (helping them) with the gospel of truth, that quenches, feeds, clothes, heals, and sets free – ‘truly I tell you whatever you did for one of the least of these brothers and sisters of mine, you did for me.’ – Matthew 25:40.

In conclusion, do not think of what to say, as you go out there to preach Christ. With faith, boldly declare the saving knowledge of Christ unto the world of ‘least’ and see how the Spirit of God provides answers through your message to the multitude who listens to you in Jesus’ name. Be rest assured faithful unleashed arrow (servant), as you wholeheartedly champion the heartbeat agenda of God, your labor will never go unrewarded. An inheritance prepared for you since the creation of the world awaits you, for truly you have done good to the Lord through your HELP to the ‘least’ in your sphere of influence. AMEN.

God bless you!

Written by Elder Owusu Sampah (Odikoman District)