Posts in category: Articles

INTRODUCTION & BACKGROUND

The twenty-first century has ushered in a weighty transformation in how the Church gathers, communicates, and fulfills the Great Commission. Nowhere is this more evident than in the rapid integration of technology into ministry life. In the aftermath of the COVID-19 pandemic is the digital forms of worship and discipleship. The “new normal” for many congregations is marked by livestreams, online communities, and a digital reach that extends well beyond the walls of any physical church.

This shift, what we might term Technology-Mediated Ministry (TMM), Digital ministry (DM) or simply Media Ministry, represents both continuity with the Church’s historic embrace of innovation (from Apostle Paul’s letters carried on Roman roads to Luther’s use of the printing press) and a departure into uncharted territory. The church has always leveraged the prevailing technology of the day for ministry effectiveness. Thus, with the birthing of media ministry as an extension of traditional church ministries, especially within diaspora communities such as those in Asian jurisdictions or in enclaves where physical gatherings are hindered by constraints in securing worship venues or where diverse congregational needs mean members are often consumed with work or studies and thus distanced from in-person fellowship, the online church (or e-church/virtual church) emerges as the most reliable and effective platform for spiritual engagement. In this new paradigm, believers can participate in worship, teaching, and fellowship in real time from anywhere on the globe. The church is no longer merely a building down the street, it is now just a ‘click away’, accessible across screens and devices, seamlessly dissolving traditional boundaries of proximity and presence. This accommodates those separated by geography or circumstance, and enables others who wish to maintain connection with their ‘parent’ church after relocating overseas to remain actively involved in the life of their faith community.

‘MINISTERS OF THE DIGITAL MINISTRY’: MINISTERS CALLED TO THEIR VOCATION

In the course of gathering facts and information for putting up this discussion, it became evident that there exists a significant gap in scholarly literature concerning online viewership, specifically, the distinction between casual viewers and those who may be genuinely considered online members. Furthermore, there remains a notable absence of standardized terminology to frame and guide this emerging discourse. While everyone knows what livestreaming is and how to navigate church websites, there is a striking lack of deeper awareness regarding both the historical trajectory of the church’s engagement with technology and the intricate processes underpinning digital ministry. The public often encounters only the polished surface high-quality livestreams, crisp audio, visually appealing graphics, and curated online content without appreciating the underlying complexities and what actually goes behind the scenes.

This superficial engagement is further complicated by the fact that digital ministry is often shaped by the unique vision, priorities, and sometimes the theological perspectives of leadership, whether it be the head pastor, presiding elder, or broader church leadership team. As a result, we may find ourselves speaking different ‘languages’, having divergent approaches and priorities, which by large is influenced by generational differences, regional contexts, doctrinal convictions, and sometimes levels of academic exposures. These variables determine the direction of Technology-Mediated Ministry and contribute to a fragmented understanding of what goes behind the scenes, and what constitutes achieving strong online participation and membership within the virtual church context.

This is the crux: effective communication is much easier when church leaders are knowledgeable about digital tools, capable of understanding how inputs translate into outputs. However, the reality is that not all church leaders are tech experts or enthusiasts. In here at the diaspora church settings, especially those aiming to drive Technology-Mediated Ministry, we often lack stationed forefront missionaries/pastors, ministers, or leaders who directly manage the media ministry. To meet the high expectations for quality media, seamless technical production, and a strong online presence particularly in technologically advanced mission field like China and other Asian regions, the church must rely heavily on members with tech expertise as core contributors to the media ministry.

Otherwise, the church faces the costly alternative of hiring commercial media professionals or tech companies for every service. While this might yield flawless HD livestreaming and virtual services, the financial burden would be immense. For instance, if every local assembly of the COP China engaged tech firms for each Sunday service and major national programs, the sustainability of Technology-Mediated Ministry would be in serious jeopardy.

It is reasonable then to conclude that church members serving in the media ministry in mission settings are, in their own way, ministers called to their vocation, ‘ministers of the digital ministry.’ This term, of course, does not imply ordination as understood in the Church of Pentecost ministerial context but recognizes the significant role these members play. In fact, much of the impactful diaspora ministry and missions work is propelled by those at the forefront of the media ministry. Their faithful service embodies what Apostle Peter noted in 1 Peter 4:10: “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace.” Their tech skills are not incidental; they are God-given gifts employed in fulfilling their service.

And just as pastors invest days and hours preparing sermons and pursue academic growth, so too do media ministry members commit to ongoing learning as technology continuously evolves. They invest time and personal resources to master new systems and paid media software, enhancing the church’s production quality. This commitment reflects a growth mindset that enriches all facets of life.

Every Sunday, media ministry members sacrifice sleep, family/personal time, and often their own fellowship experience to ensure that others can connect with God via virtual service. Frequently, they even contribute financially, purchasing equipment when church budgets fall short. These offerings may go unmentioned in church financial reports, but they are no less valuable.

Significantly, while church leadership easily identifies spiritual sons and daughters or calls members into ‘officership’, it is less visible when media ministry leaders train novices or patiently resolve technical challenges. Their dedication creates a nurturing environment where others can learn and grow. By investing in new members, they exponentially multiply the ministry’s impact. Today’s novice could be tomorrow’s media director of the Church at headquarters. This Christlike mentoring turns the tech booth into a spiritual training ground where grace prevails even under pressure.

Though they may not preach or lead congregational singing, every camera shot, audio mix, or slide transition is a spiritual act of worship and translate to making “joyful noise” unto the Lord. Their behind-the-scenes service sets a profound example that extends well beyond church walls. Crucially, the digital ministry plays a vital role in fulfilling the Great Commission through technology. As commanded in Mark 16:15 “Go into all the world and proclaim the gospel to the whole creation”, livestreams, sermon recordings, and social media extend the church’s reach far beyond physical walls.

Yet when in the case of outsourcing, when and where necessary, while we readily support financially the service of external professional tech experts, the expertise of media ministry members which is cultivated over years of personal investment and training is often overlooked or undervalued by church leadership. This neglect to some extends borders on spiritual and emotional exploitation.

HOW FAR IS TOO FAR TO SUPPORT THE MEDIA MINISTRY? 

It’s worth asking the question: how far is too far to support the media ministry? Let me shed light on this: The balance is tipped “too far” when church leaders, intentionally or unintentionally, minimize or attempt to substitute the unique value that media ministry members bring to both church activities and broader mission efforts. It is also “too far” when the immense behind-the-scenes work is left unappreciated, or when feedback focuses solely on technical glitches rather than celebrating the ministry’s overall impact. Constant criticism, or a one-sided focus on technical glitches, can inadvertently shift the media team’s attention on what went wrong rather than appreciating God for what’s going right.

Furthermore, it is “too far” when high expectations for media quality are not matched by adequate resourcing. In technologically advanced countries like China, the assumption may be that excellent media production is guaranteed because of the availability of quality equipment on the market, however, this is not assured without intentional investment by church leadership. The intentionality and priority placed on equipping the media ministry are crucial for sustainable, high-quality output.

The threshold is also crossed when media ministry members are routinely expected to bear hidden, unacknowledged burdens: arriving early for setup, staying late for teardown, funding equipment transport or data costs, and sacrificing personal time, all without corresponding support or recognition. Over time, this leads to a sense of invisibility and fatigue, undermining both the individual and the ministry as a whole. It is equally “too far” when the contributions of media ministry members are reduced to mere transactional value where their importance is recognized only in moments of technical need, but their well-being, spiritual growth, and personal concerns are neglected once the service concludes. This transactional culture, if left unchecked, undermines the relational foundation of ministry and weakens the church’s ability to serve effectively in the contemporary, technologically sophisticated context.

It is important to recognize that the balance is tipped “too far” when genuine concerns from the media ministry are hastily labeled as excessive demands, or worse, misinterpreted as attempts to “milk the church” financially, without first seeking real solutions. The reality is that the operational and financial demands of media ministry are complex and often inexhaustive, making prudent budgeting and resource allocation a continual challenge. These conversations become even more nuanced when church leaders are not fluent in the technical language or fully aware of the implications of outdated or insufficient equipment. When persistent concerns are dismissed or met with inadequate alternatives, members of the media ministry are left to work with substandard tools inevitably resulting in outputs that fall short of the church’s expectations for quality.

This disconnect between expectations and resources not only places unfair pressure on media ministry members but also sets the stage for burnout and disengagement. If the response to well-founded requests is a simple “no,” without a legitimate alternative or pathway to improvement, it forces the media team to “make do” with what is available even when it is clear that such limitations will compromise the quality and effectiveness of the church’s digital outreach. In some cases, to avoid burnout from continually working with outdated or inefficient equipment, media ministry members may feel compelled to temporarily withdraw their services until their concerns are properly addressed. This act of withdrawal is sometimes mischaracterized by church leadership as disobedience or sabotage, rather than as an earnest appeal for the tools necessary to fulfill their calling.

Moreover, when requests for adequate resourcing or technical improvements are consistently viewed with suspicion or as rebellious acts, a dangerous dynamic is created. Members may silence themselves out of fear of being labeled “unspiritual” or “complaining,” and over time, many cease active participation when persistent issues go unresolved. This creates a vicious cycle: silent disengagement, restricted personal investment, and a steady decline in media quality, all of which can significantly impair the church’s ability to reach both its local congregation and the broader digital audience.

When these patterns persist without meaningful resolution, they lead to a specific form of spiritual and emotional disenfranchisement commonly referred to as “church hurt.” Here, practical needs are repeatedly overlooked, and genuine professional demands for quality and resources are mischaracterized as self-serving or excessive. The result is often quiet withdrawal by those most skilled and dedicated, leading to diminished media output and a subsequent reduction in the church’s capacity to fulfill the Great Commission in today’s digital world. The silence of overburdened members, declining production standards, and missed opportunities to reach new audiences become a self-perpetuating cycle of loss.

In mission fields such as China, the repercussions can be even more pronounced. The lack of proper support and appreciation for digital ministry often leads to a drain of talent; skilled professionals may migrate to churches with more robust media systems or, in some cases, disengage from church life altogether. The ripple effects are significant, disillusioned individuals may share their experiences within their networks, inadvertently deterring others and perpetuating cycles of hurt and disengagement.

Only by addressing these issues with empathy, intentionality, and proactive support can the church break this cycle, empower its media ministry, and fully realize its mission in the digital age.

THE ‘CITY CHURCH’: CONFRONTING THE “AKANIZED” CHURCH IN THE DIASPORA

There is also a silent matter that subtly waters down and shades the work of media ministry in the support of the ‘City Church’ concept here in the diaspora: ‘Akanizing the church’, to wit making the church ‘Akan/Ghanaian’. It is vital to recognize that the true mark of an international church is not merely in its leadership or origins, but in its posture and presentation. The fact that a church is headed by an African, or more specifically a Ghanaian, must not reduce it to a “Ghanaian church” or an “exported Akanised polished English church” transplanted into the diaspora. This should never be the case. An international church must be characterized by a genuinely multicultural, multiracial, and multilingual outlook reflected most powerfully through a vibrant and well-resourced media ministry. In such a context, the church’s digital presence becomes its global welcome. No one should need a megaphone to announce the church’s existence in a place like China; rather, a simple online search for “The COP China” should yield a dynamic, high-definition media presence that unmistakably communicates an international, inclusive identity.

When the media ministry is empowered and resourced to excellence, when worshippers follow lyrics on the screen in a universal or an internationally recognized language, and when the church intentionally engages resource persons who understand and speak the language of the culture they serve, the church truly reflects its calling to “possess the nations.” To present an Akan-language service thinly veiled in English and label it “international” is to miss the mark. The international church is not defined by its point of origin, but by its capacity to embrace and effectively minister to the diverse jurisdictions and cultures it inhabits. In this way, the church’s digital strategy becomes a testimony not to cultural preservation, but to kingdom expansion and authentic global engagement.

EMBRACING THE DIGITAL CHURCH AS A MISSIONAL IMPERATIVE

The trajectory of church ministry in the twenty-first century is unmistakably digital. While in-person gatherings remain irreplaceable for fostering deep, embodied community, the reality is that the majority of those whom the church seeks to reach, and even many existing members now engage more frequently through digital means. This shift is not merely a response to temporary disruptions or global crises but a reflection of how easily our lives now oscillate between online and face-to-face interactions.

For the church, this is not a loss but an extraordinary opportunity. The twenty-first century church leaders will recognize that embracing the digital church as the new default is not a retreat from tradition, but an expansion of the church’s mission field. The harvest is no longer confined to physical neighborhoods or sanctuaries, it also flourishes on screens and networks, accessible to those who might not be able to set foot in a physical church service. In this landscape, digital connections often precede, supplement, and even deepen in-person fellowship.

To be a truly effective church in this era means intentionally resourcing and appreciating the ministry of those who make digital outreach possible. As explored throughout this article, the contributions of the media ministry are not optional add-ons but essential expressions of the church’s calling. Ignoring their needs or underestimating their importance risks not only burnout and disengagement among gifted members but also forfeits the church’s ability to fulfill the Great Commission in a rapidly evolving digital world.

Missionaries, pastors, and church leaders in the mission field should embrace the new norm, at least staying informed to some basic needs and behind the scenes of the d’igital ministry’ will go a long way to help in matters related to technology mediated ministry. Church leaders equipping themselves with essential digital tools such as laptop, smartphones for connectivity, tablets for mobility, reliable internet access, secure storage solutions, and power banks for continuous operation demonstrates a leader’s personal practical commitment to excellence in digital ministry.

Embracing the digital does not diminish the significance of gathering in person. On the contrary, it amplifies the church’s reach and makes in-person connections more meaningful, as they are now complemented and reinforced by vibrant, ongoing digital engagement. Churches that resist this shift risk becoming relics, functioning like outdated malls in an age of online commerce, while those that lean into the digital calling will find their mission advanced, not threatened.

CONCLUSION

In summary, the church’s future lies in its ability to honor both the sacredness of physical presence and the boundless possibilities of digital ministry. By investing in the tools, training, and support necessary for effective digital engagement, the church does not merely adapt to changing times but seizes the greatest opportunity of our generation to reach the world with the gospel. The harvest is indeed plentiful, and today, a significant part of that field is online.

May we rise to meet this moment with faithfulness, creativity, and a renewed sense of mission.

Written by Dr. Emmanuel Mintah Bonku (Shanghai City Worship Center, COP China / emmanuel.bonku@stu.ucc.edu.gh)

Let your light so shine before men that they may see your moral excellence, your praiseworthy, noble, and good deeds, and praise your Father in heaven. — Matthew 5:16 (AMP)

I beseech you therefore, brethren, by the mercies of God, that ye present your bodies as a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God. — Romans 12:1–2 (KJV)

ABSTRACT

This article explores the concept of evangelism as an inseparable aspect of Christian living. It emphasizes that every believer is called not only to preach but also to live the gospel daily through conduct, relationships, and integrity. The discussion highlights how lifestyle evangelism is a continuous act of worship and a means of reflecting Christ to the world. It also identifies barriers that hinder effective witness and proposes ways Christians can model Christ in public spaces. Ultimately, the paper encourages believers to embrace evangelism as a natural expression of their transformed identity in Christ.

KEYWORDS: Evangelism, Lifestyle, Christian Witness, Transformation, Faith in Action, Public Faith, Christian Character

INTRODUCTION

The Christian faith is not lived in isolation; therefore, every aspect of our lives and what we do must reflect and project our identity from within (Col. 3:23). The reason is that our old nature was nailed to the cross through the death of Christ (Gal. 5:24). We have gained a new identity and nature (2 Cor. 5:17). The new form we have received from Christ is not subjected to any law, as indicated in Galatians 5:23b, which says, “Against such things there is no law.”

The old nature, as indicated above, refers to the Adamic nature—the corrupt man, acts of wickedness, and the depraved man, which were good for nothing, have been refined through the redemptive work of Christ on the cross. As a result, all who have acknowledged Jesus as their Lord and personal Saviour have received a new spiritual birth inspired and guided by the Holy Spirit.

This new birth affects every fabric of a person’s life—first the mind, then the character and purpose. This is why the new creation believer cannot choose to live any kind of life other than the one he or she has received from above. It is on this note that lifestyle evangelism cannot be a choice but a daily act of worship to God in every endeavour we find ourselves in as God’s agents and ambassadors on earth, being faithful to the faith we profess (Heb. 4:14).

To help understand this subject clearly, the discussion will focus on the following:

• What is evangelism?
• What is lifestyle and its impact on persons?
• Evangelism as a lifestyle
• Hindrances to lifestyle evangelism
• Reasons why lifestyle evangelism is so crucial
• How one can model Christ in the public space

WHAT IS EVANGELISM?

Basically, evangelism is the act of propagating the good news of Jesus Christ with the aim of winning and turning many into the light (the Kingdom of God). This call demands a conscious effort and deliberate attention.

The core mandate of the Church is to preach the Word and make disciples (Matt. 28:18–20; Mark 16:14–20; Luke 24:46–48; John 20:21).

We must understand that the Good News is not truly good news until it reaches the people who need to hear it. This is why the Church must be intentional about evangelism, because the Church thrives on evangelism. The Church exists because of evangelism—it is her lifeline, the foundation of her existence. Evangelism is not a choice but a mandate that must be prioritized above everything else.

The dual purpose of the Church, as indicated in the verses below, is that we are redeemed from darkness into the light of Christ and sent back into the world as salt and light to possess and transform it with Kingdom values and principles (Matt. 28:18–20; 1 Pet. 2:9; Col. 1:13).

This divine calling represents:

1. SALVATION: Leaving behind sin and darkness means recognizing one’s need for redemption, accepting Jesus Christ as Lord and Saviour, and embracing the forgiveness and new life He offers.
2. TRANSFORMATION: Living a life guided by God’s light (the Word), principles, and values means seeking God’s guidance through prayer and Scripture, aligning thoughts, words, and actions with biblical teachings, and growing in character, integrity, and holiness.
3. PURPOSE: Sharing God’s love and light with others means reflecting God’s love through actions and words, sharing personal experiences and testimonies, serving others, spreading hope, and pointing others to Jesus in every step we take.

This calling represents a journey of spiritual growth, service, and sharing God’s love with others. By fulfilling this dual purpose, the Church can bring hope and light to a darkened world, demonstrate God’s rulership and presence in every phase of society, and advance the Kingdom of God on earth.

When the Church is faithful to its calling, it becomes a healing agency in society—able to lift a whole nation or even an empire to a higher plateau of healthy, wholesome living—bringing glory to God and turning many to Christ. (Apostle Eric Nyamekye)

WHAT IS LIFESTYLE?

Lifestyle refers to the way a person lives, including their habits, behaviour, values, and choices. It encompasses every aspect of one’s life and is often influenced by culture, environment, economic status, and personal choices. Lifestyle plays a big role in shaping a person’s identity and worldview.

To narrow this discussion to the Christian faith, in this Kingdom, we have a lifestyle—a lifestyle that depicts the true character and beauty of our Lord Jesus. The Christian life is not lived in isolation.

Kevin J. Conner says, “Doctrine received, believed, and practised determines one’s character, behaviour, and destiny.”

It therefore means that our lives as Christians must be able to communicate and reflect the doctrine we believe.

Referencing the main text, moral excellence, often translated as “virtue” or “goodness,” refers to living a life that reflects God’s character and aligns with His moral standards. It is about actively pursuing righteousness, holiness, and striving to be a person of integrity, honesty, and uprightness. This concept calls believers to emulate God’s excellence in their own lives (2 Pet. 1:5–7).

EVANGELISM AS A LIFESTYLE

1. INTENTIONAL LIVING THAT REFLECTS GOD’S LOVE AND GRACE
   Evangelism as a lifestyle simply means living intentionally in a way that reflects God’s love and grace. It is about purposefully embodying the character of Christ in everyday life—a kind of life that demonstrates the nature of Christ and makes the gospel message evident through our daily actions and interactions.

The gospel becomes visible not just through preaching but through how we treat others with kindness, patience, forgiveness, and humility. It challenges believers to ask: Does my life make the gospel attractive and credible?

Key idea: My life and your life should preach the gospel even when our mouths are closed.

2. DEMONSTRATING OUR FAITH IN THE PUBLIC SPACE

Our faith and belief should not be limited to private devotion; they belong in every space we occupy—workplace, school, online, and community. “Religiosity without righteousness will not transform our nation,” says Apostle Eric Nyamekye.

Christians should not be ashamed of what they believe. We cannot continue to confine the faith we profess within the four walls of the church auditorium. We need to yield ourselves to the transformation process under the leading and prompting of the Holy Spirit. Through this, our values will shape the world around us. Let us go out and display Jesus Christ to the watching world.

It also means living with integrity—being the same person in public as you claim to be in private.

KEY IDEA: Let your life be a clear, consistent representation of your faith to the world.

3. EVANGELISM THROUGH WINSOME LIVING

This speaks to relational, lifestyle-based evangelism—not just speaking about Jesus but showing Him through how we live (1 Cor. 2:1–5). The term winsome implies being gentle, respectful, appealing, and full of grace—drawing others to Christ through attraction, not pressure.

It is about being intentional in our interactions with non-believers, knowing that every moment could be a chance to reflect Christ. Our strategy should not be just proclamation but demonstration—a life that invites curiosity about Jesus.

“A consistent Christian lifestyle builds credibility and opens doors for conversations about faith.” — Apostle Emmanuel Gyesi-Addo

This is why you don’t need to wait for a scheduled or planned evangelism programme before you begin to evangelize. It is a lifestyle—a daily act we must be conscious of whenever we step out of our private zones.

We therefore need to reject the idea that Kingdom work happens mainly in church services or on stage and respond to God’s invitation to join Him in reshaping the world in ordinary places—markets, schools, courts, hospitals, and so on. —Apostle Eric Nyamekye

HINDRANCES TO LIFESTYLE EVANGELISM

• SHYNESS: Most believers feel shy to disclose their identity in public spaces for fear of ridicule. But Paul said, “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes…” (Rom. 1:16). The Christian youth must not be ashamed of living the Kingdom lifestyle in the public square, for the Church is the only hope of our Lord. Outside the Church, God has no glory. Christ in us is the hope and manifestation of God’s glory (Col. 1:27).
• FEAR: Another major hindrance to the gospel in the workplace is fear—fear of persecution, rejection, or even dismissal (2 Tim. 1:7–9).
• UNREPENTANT HEART: For one to develop roots and capacity in this Kingdom, there is a need for genuine repentance and total transformation through the enabling power of the Holy Spirit. Without this, the born-again experience cannot be fully realized.

REASONS WHY LIFESTYLE EVANGELISM IS SO CRUCIAL

• The majority of Christians spend most of their time in the public sphere; therefore, it is the most fertile ground for ministry.
• The end product of our belief and faith is the lifestyle we live; we must therefore make the services we render known to the world.
• The true identity of a group of people is their lifestyle, because lifestyle cannot be faked (Acts 11:26).
• Speech can be copied, but lifestyle cannot. This means the actual Christian life is lived outside the four corners of the church auditorium.
• It is one of the most effective ways of witnessing Christ to unbelievers.

HOW CAN ONE MODEL CHRIST IN THE PUBLIC SPACE?

The first point of living an evangelical lifestyle is genuine repentance. We know repentance to be an inward conviction, but it also has a great impact on the outward life of the person.

I. J. Parker defines repentance as:

“Changing one’s mind so that one’s views, values, goals, and ways are changed, and one’s own life is lived differently. The change is radical—both inwardly and outwardly: mind and judgment, will and affection, behaviour and lifestyle, motive and purpose are all involved.”

What we learn about Christ affects our minds, values, motives, goals, purpose, and principles. This is what we need to reflect to the watching world.

CONCLUSION

For a better approach and effective reaching out to the world with the gospel, the Church—and for that matter, the Christian—should not isolate themselves from the world. We need to actively engage the world and influence its systems with Kingdom values and principles.

Let us all remember that we are channels through which God can reach out to the dying world. Let us embrace this divine call and join Jesus on the streets to impact our world with salt and light.

Written by: Elder Wisdom Mbiba Yaw (PENSA Ghana, Evangelism Head / wisdommbiba@gmail.com)

The Church of Pentecost, English Assembly – Gbetsile District, joyfully celebrates one of its own, Mrs. Sabina Ferguson-Haizel, who has brought great honour to the body of Christ by emerging as the First Runner-Up in the 2025 National Teachers’ Prize.

Her remarkable achievement stands as a shining testimony to the Church’s Vision 2028 mandate — “Possessing the Nations” — and the 2025 theme, “Unleashed to Live a Life Worthy of Your Calling.” Indeed, Mrs. Haizel has demonstrated that the Christian calling extends far beyond the pulpit, reaching into every sphere of influence, including the noble field of education.

For over a decade, Mrs. Haizel has served faithfully as a teacher whose work is guided by godly principles, compassion, and a deep desire to transform lives. Currently serving as a Kindergarten Facilitator at Archbishop Andoh R/C Basic School, she is widely admired for her creativity, innovation, and commitment to nurturing the potential in every child. Her classroom is not merely a place of instruction but a space of transformation—where struggling learners gain confidence, shy children find their voices, and young minds are ignited with a passion for learning.

Her professional journey has been marked by resilience and vision. From her early years at Republic Road and Padmore Street Primary Schools—where she led classroom renovations and resource mobilization efforts—to her current role as a mentor and master trainer for Ghana’s Standard-Based Curriculum, Mrs. Haizel continues to influence education in tangible and lasting ways.

Beyond her school duties, she actively supports her community through mentorship and initiatives such as The Academic Clinic, a developing project aimed at supporting children with learning challenges and empowering mothers through education.

Within The Church of Pentecost, Mrs. Haizel is deeply involved in ministry life. As Leader of the Children’s Ministry of the English Assembly, she has inspired growth, excellence, and innovation in nurturing young souls for Christ. She previously served as Secretary of the Women’s Ministry (2021–2024), contributing significantly to the spiritual and personal development of women in the congregation. Through initiatives such as the Jethro Initiative (JI) and Community Children’s Club (CCC), she has been instrumental in shaping children and families not only within the Church but also across the broader community.

Her national recognition as a top educator reflects the scripture in Matthew 5:16: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.” Indeed, Mrs. Haizel’s story is a living example of a believer who has been unleashed to live out her calling—impacting society through excellence, service, and godliness.

As a church family, we proudly celebrate her as a vivid example of what it means to “possess the nations” through one’s profession. Her life challenges every Christian to view the workplace as a mission field and to serve with integrity, diligence, and purpose. Through her, the message rings clear: when believers allow God to use their gifts, they can transform institutions, shape generations, and extend the influence of Christ in every sphere of life.

The entire Gbetsile District, and especially the English Assembly, congratulate Mrs. Sabina Ferguson-Haizel for this outstanding achievement. We thank God for her life, her ministry, and her testimony of excellence. May her light continue to shine even brighter, inspiring many others to rise and live lives truly worthy of their calling.

Written by Deacon Ephraim K. Akakpo (Gbetsile District, Ashaiman Area)

Silence is often described as the absence of sound or speech. Spiritually, however, the silence of God is not the absence of His presence—it is the moment when God seems quiet, when prayers appear unanswered, and heaven feels still. Yet it is within this silence that God works the deepest lessons in our hearts. The psalmist said, “O my God, I cry in the daytime, but You do not hear; and in the night season, and am not silent” (Psalm 22:2 NKJV).

God’s silence is not divine neglect—it is divine strategy. It is the classroom of faith where God teaches us patience, trust, and endurance.

GOD’S SILENCE TO THE ISRAELITES

The Israelites experienced God’s silence on many occasions.

IN EGYPT

For 400 years, they were in bondage in Egypt. Generations came and went, crying out for deliverance. Heaven seemed silent, but God was at work behind the scenes. “And the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God… and God heard their groaning” (Exodus 2:23–24).

Though God seemed silent, He was preparing Moses—the man who would bring freedom. The silence of God does not mean He is not working; it means He is preparing a greater manifestation of His power.

IN THE WILDERNESS

During the wilderness journey, there were moments when Israel complained that God had abandoned them. When there was no food, no water, and enemies surrounded them, they doubted His presence. Yet God was still with them—“The LORD went before them by day in a pillar of cloud… and by night in a pillar of fire” (Exodus 13:21).

His silence was their test of trust. It was a call to believe even when they could not see.

GOD’S SILENCE TO JOSEPH

Joseph’s life perfectly illustrates divine silence with purpose. After dreaming of greatness (Genesis 37:5–11), he was thrown into a pit, sold as a slave, and later imprisoned for a crime he did not commit. There was no angelic visit, no prophetic word—just silence.

But God was working in the background. Through betrayal, false accusation, and waiting, Joseph’s character was shaped. “Until the time that his word came to pass, the word of the LORD tested him” (Psalm 105:19).

When the silence broke, Joseph became the second-in-command in Egypt. The silence of God was not punishment—it was preparation for promotion.

GOD’S SILENCE TO ME

There are moments in every believer’s life when it feels as though God is far away. I, too, have walked through that valley. I prayed, fasted, and searched my heart, yet heaven seemed silent. There was no answer, no vision, and no direction. But I knew I was right with God.

That season taught me to wait and to trust that God’s silence was not His absence. When the answer finally came, it was clear that His timing was perfect. The silence built my spiritual maturity, taught me patience, and strengthened my faith. Truly, “they that wait upon the LORD shall renew their strength” (Isaiah 40:31).

GOD’S SILENCE TO HANNAH

Hannah’s story (1 Samuel 1) is another beautiful example. She was barren and provoked by her rival, Peninnah. Year after year, she prayed, and God seemed silent. But her season of silence led her into deeper prayer and covenant.

She cried to God in Shiloh, and heaven opened. Samuel, one of Israel’s greatest prophets, was born. God’s silence prepared Hannah for a testimony that would outlive her.

REVELATIONS FROM GOD’S SILENCE

THE SILENCE OF GOD MEANS THE PRESENCE OF GOD

When God is silent, it does not mean He is absent. He said, “I will never leave you nor forsake you” (Hebrews 13:5). His silence is often the moment He draws closer, watching our reaction and deepening our faith.

THE SILENCE OF GOD MEANS VICTORY IN THE END

Every biblical story that began with silence ended with victory. Israel came out of Egypt, Joseph ruled in Egypt, Hannah rejoiced, and Job was restored double. The silence of God is not the end—it is the beginning of breakthrough.

THE SILENCE OF GOD NURTURES FAITH AND TRUST

When we cannot hear His voice, we learn to rely on His Word. Silence matures us. It teaches us to trust His plan, not our emotions. “For we walk by faith, not by sight” (2 Corinthians 5:7).

THE SILENCE OF GOD FOOLS THE DEVIL

The devil often mistakes God’s silence for abandonment. He thought Job would curse God, Joseph would lose hope, and Jesus was defeated on the cross. But the third day revealed the truth—God’s silence was the setup for resurrection power.

THE SILENCE OF GOD IS BUT A DAY

The night of silence is temporary. “Weeping may endure for a night, but joy comes in the morning” (Psalm 30:5). God’s silence has an expiry date—it ends with testimony.

THE SILENCE OF GOD IS CALLED CORAM DEO — “GOD IS WATCHING”

Even when heaven seems quiet, God is attentively observing. “Coram Deo” means living before the face of God. He watches every tear, hears every prayer, and measures every step. His silence is not ignorance—it is supervision from heaven.

CONCLUSION

The silence of God is not a punishment but a process. It is a sacred pause between promise and performance. When God is silent, He is not absent—He is preparing, shaping, and strengthening you for the next season.

So, when it feels like heaven is quiet, remember: God is watching. He is working. And when He finally speaks, every moment of silence will make perfect sense.

Written by Elder Justice Seyram Kodzo Tsormana

Emmanuel Foster Asamoah (Pastor)

Coordinator, PCUPGs, Africa / HUM Pastor, Achimota Sector

INTRODUCTION

Illegal mining, locally known as galamsey, has evolved from shadowy, small-scale operations tucked away in forested regions into a bold and destructive force that now assaults Ghana’s environment, infrastructure, and communities in plain sight. What once occurred under the cover of darkness has moved into the daylight, marked by a startling lack of accountability and growing impunity. Across many parts of the country, rivers are choked with silt, farmlands have been swallowed by craters, and the very fabric of civic order seems to be unravelling.

One recent example captured national attention through a video aired on Adom FM’s Viral platform. The footage revealed a shocking scene: illegal miners dismantling a 3-kilometer stretch of the Takoradi-Akyem railway line, between Nsuta and Bonsawere. Accompanied by the unrelenting grind of machinery and the visible scarring of the land, the video documents a portion of the railway literally collapsing under the weight of greed and lawlessness (Adom Online, 2025a). What should have been protected public infrastructure is now reduced to ruins, as evidence of how deeply entrenched and normalized this illegal activity has become.

This article delves into the far-reaching consequences of this incident, not just in terms of infrastructural loss, but also its human cost, environmental degradation, public health hazards, and its deeper reflection of a moral and spiritual crisis afflicting the nation. Ultimately, it issues a compelling call to the Christian community: a call to rise with prophetic voice and practical intervention, to reclaim our national conscience, and to embody responsible stewardship over the land God has entrusted to us.

The Incident: Rails Under Siege

As said earlier, the viral video offers a harrowing glimpse into the scale of destruction inflicted upon the Takoradi-Akyem railway line, a vital stretch of national infrastructure now rendered almost unusable. It reveals a grim reality: railway sleepers have been forcefully removed, the railbed is hollowed out by galamsey pits, and the surrounding land has been eroded to the point of collapse. In some sections, the metal tracks no longer sit on firm ground but are instead left suspended over gaping voids, their foundations having been eaten away by illegal mining activity (Adom Online, 2025a). Sand and debris have overtaken large portions of the line, and the once-solid earth beneath it has either given way or been intentionally removed, leaving the railway structure dangerously unstable (Adom Online, 2025a).

The Ghana Railway Development Authority (GRDA) has issued a strong warning about these incursions. Their assessment is clear: such encroachments not only compromise the integrity of the railway but also risk complete structural misalignment and subsidence, which would make continued rail operations along this route physically and logistically impossible (Adom Online, 2025b). Trains depend on precision alignment, stable beds, and uninterrupted support; once that is undermined, every journey becomes a perilous gamble.

In his public statement, the acting CEO of the GRDA, Dr. Frederick Appoh, went a step further, describing the situation as a national security threat. He revealed that illegal miners who have been evicted often return under cover of darkness, emboldened by weak enforcement mechanisms and often armed, turning what began as an environmental concern into a growing security and safety crisis (Adom Online, 2025b). The implications here are sobering: parts of the nation’s rail network are under siege not just by illegal activity but by potentially hostile actors operating with near impunity.

According to the reporter, officials from the GRDA have estimated that it would cost the nation approximately USD 18 million to restore the damaged railway line. While various media outlets have echoed this projection, the figure has yet to be independently verified across all official sources (Adom Online, 2025c). Nonetheless, what remains indisputable is that the railway is currently non-functional, and without urgent intervention, Ghana risks losing a vital economic artery, one that underpins trade, transportation, and regional development.

Perhaps most troubling is that this railway line is not the only national asset under threat. The same news coverage also reports a disturbing testimony from a former Municipal Chief Executive (MCE), who revealed that galamsey activities have even extended to the degradation of ECG pylons: those vital structures that transmit electricity along the Asuoso to Côte d’Ivoire corridor. The situation reportedly became so dire that it required the intervention of military forces to prevent a total collapse of the region’s electrical supply infrastructure. While this claim warrants further verification from official broadcasts or government sources, it starkly illustrates the escalating audacity and reach of illegal mining operations in the country.

DAMNING EFFECTS ON THE CITIZENRY

1. Infrastructure and Economic Disruption

Railway lines are not just steel laid over sleepers; they are the lifeblood of economic mobility, facilitating the swift and cost-effective transport of goods, people, and services across regions. The deliberate destruction of a critical segment of the Takoradi-Akyem railway line threatens to disrupt an already fragile transport system in Ghana. This line serves not only urban populations but also connects agricultural and mining zones to ports and markets, forming a vital chain in the country’s logistics and export network.

With the railway out of operation, there is an immediate disruption of goods delivery, especially of bulky commodities such as farm produce and minerals, which rely heavily on rail for bulk movement. As a result, pressure shifts to road networks, many of which are already in poor condition. This leads to higher transportation costs, faster road deterioration, and increased vehicle maintenance expenses for businesses and consumers alike.

Furthermore, the loss of rail efficiency impacts businesses that depend on predictable and affordable logistics. Transport delays and higher costs eat into profit margins, shrink competitiveness, and discourage investment. To make matters worse, public funds that could be channelled into education, healthcare, or infrastructure development must now be diverted toward expensive emergency rail repairs.

The GRDA has warned that illegal mining near railway lines causes structural misalignment and subsidence, threatening not only current rail lines but also the feasibility of future rail development projects (Adom Online, 2025c). Without prompt and strategic intervention, the economic cost of galamsey-related rail damage will continue to mount.

2. Environmental Degradation

The destruction of the railway is only the surface symptom of a much deeper environmental emergency unleashed by galamsey. Across the affected regions, the landscape bears scars that may take decades to heal.

One of the most visible consequences is land degradation and soil erosion. Large, open mining pits have replaced once-fertile farmland, while topsoil is washed away during rains, leaving barren, unproductive land behind (Stacy, 2025). This disrupts both agricultural productivity and natural vegetation cycles.

Moreover, water contamination is rampant. Illegal mining operations often discharge untreated wastewater laced with chemicals directly into streams and rivers. These activities increase turbidity (cloudiness) in water and introduce toxic substances like mercury and arsenic, endangering both aquatic life and human health (Ayambire et al., 2024). Recent studies have shown significantly elevated turbidity levels in rivers adjacent to galamsey zones in Ghana, with serious implications for downstream communities that rely on these sources for drinking, cooking, and irrigation (Annan, 2024; Anoyege and Alatinga, 2024).

The environmental toll extends to deforestation and biodiversity loss. Forested areas are cleared to access gold deposits, displacing animal habitats and permanently altering ecosystems. Even worse, many mining sites are abandoned without any attempt at land reclamation, leaving hazardous, unmarked pits that endanger humans and wildlife (Annan, 2024).

Finally, toxic exposure from chemicals used in ore processing, such as mercury and cyanide, poses a long-term health and environmental risk. These chemicals persist in soils and waterways, affecting plant growth, contaminating food chains, and bioaccumulating in aquatic life (Emmanuel et al., 2018). Such environmental degradation erodes vital ecosystem services, including flood regulation, soil fertility, and carbon storage—services that, once lost, are costly and difficult to restore.

3. Public Health Hazards

The environmental degradation caused by galamsey directly translates into serious public health threats. Communities living near illegal mining sites bear the brunt of this burden, with vulnerable groups, such as children, pregnant women, and the elderly, facing heightened risks.

Exposure to chemical toxicity, particularly from mercury and other heavy metals, has been linked to numerous health issues, including neurological damage, kidney failure, respiratory complications, and birth defects (Emmanuel et al., 2018; Anoyege and Alatinga, 2024). In many galamsey zones, mercury is used to extract gold from ore, and residues are carelessly dumped into water sources, where they enter the food chain through fish and drinking water.

Beyond chemical exposure, waterborne diseases are prevalent. Polluted rivers and streams become breeding grounds for bacteria and parasites, increasing incidences of cholera, diarrhoea, typhoid, and skin infections in nearby communities. In areas where piped water is unavailable, residents are forced to use contaminated rivers, placing their health at continuous risk.

The abandoned pits and stagnant water around illegal mining zones are ideal breeding sites for mosquitoes, contributing to the resurgence of malaria and other vector-borne illnesses such as dengue fever (Annan, 2024; Anoyege and Alatinga, 2024). This is particularly concerning given that Ghana already grapples with high malaria incidence in rural areas.

Tragically, the dangers extend to direct physical harm. Galamsey sites are frequently the scenes of accidental injuries and fatalities, especially due to tunnel collapses. One of the most notable incidents was the Dompoase mine collapse in 2009, which claimed at least 18 lives, mostly women and children working at the site (BBC News, 2009). These tragic events highlight the urgent need for regulation, oversight, and enforcement to prevent further loss of life.

4. Social, Economic, and Moral Toll

The repercussions of galamsey are not limited to physical and environmental degradation; they extend deeply into the social fabric and moral conscience of the nation.

Firstly, livelihood losses are rampant. Farmers lose access to arable land; fishermen can no longer rely on clean rivers and lakes for their catch; and youths, seduced by the promise of quick money, are abandoning school to engage in mining. This has created a disrupted generational future, where sustainable vocations are replaced by short-term risk and instability.

The result is a deepening cycle of poverty and inequality. Communities most affected by galamsey are often left without basic amenities, while the wealth extracted from their land benefits only a few. As environmental degradation worsens, economic disparity widens; those with no access to capital or alternative employment remain trapped in a destructive cycle.

Moreover, galamsey has flourished in environments of weak governance, where corruption and impunity are common. It is no secret that some illegal operations continue due to protection from local or political actors. In such settings, laws are flouted, and accountability is elusive. This fosters a dangerous culture where crime pays, and respect for the rule of law diminishes.

As public infrastructure collapses and illegal activities go unpunished, trust in institutions erodes. Citizens begin to question the legitimacy and capacity of the government to act in the public interest. This loss of confidence can have long-lasting effects on national cohesion, electoral participation, and civic responsibility.

Finally, the economic cost to the state is staggering. Illegal mining undermines tax collection, royalty payments, and legitimate exports. A recent report by the World Finance Watch (WFW) during the INDABA 2025 Conference emphasised that illegal mining deprives Ghana of hundreds of millions in revenue annually, funds that could otherwise be used to drive development across sectors like education, agriculture, and health (Watson Farley & William and Kimathi and Partners, 2025).

A CHRISTIAN RESPONSE: THEOLOGICAL FOUNDATION & ACTION

The crisis of illegal mining in Ghana is not solely an economic or environmental matter; it is fundamentally a spiritual crisis. It speaks to our broken relationship with creation, with each other, and with the God who entrusted us with stewardship over the earth. For Christians, this is not a time to remain silent or detached. The Church must move beyond the sanctuary walls to respond with conviction, clarity, and compassion. Galamsey is not merely a crime, for it is a sin against creation, a violation of justice, and an affront to the dignity of our neighbours and the sovereignty of God.

A. Biblical and Theological Foundations for Stewardship

1. Creation Belongs to God

Psalm 24:1 declares, “The earth is the Lord’s, and everything in it.” This verse grounds the Christian understanding that the natural world is not a possession to be plundered but a sacred trust given by God. Every tree, river, mountain, and mineral deposit belongs first to God, not to individuals or companies. When we exploit nature recklessly, we violate the ownership of the Creator Himself.

2. Divine Commission to Care

In Genesis 2:15, humanity is placed in the Garden of Eden “to work it and take care of it.” This is more than a job description; it is a divine mandate of stewardship. Human beings are called not to dominate and destroy, but to nurture, preserve, and sustain creation. Galamsey contradicts this commission, turning what should be a source of shared blessing into a site of degradation and despair.

3. Righteousness, Justice, and Protection of the Vulnerable

The call to justice is at the heart of Christian faith. The prophet Micah reminds believers that God requires us “to act justly, to love mercy, and to walk humbly with [our] God” (Micah 6:8). Illegal mining violates all three: it promotes injustice, deepens environmental harm, and silences the cries of the poor. It is often the vulnerable, such as rural farmers, fisherfolk, and children, who suffer most from poisoned water, eroded lands, and economic displacement. To ignore this is to stand against both the gospel and the God of justice.

In light of these scriptures, galamsey must be understood as sin, not just a breach of civil law, but a spiritual failure that demands repentance and redemptive action.

B. Christian Paths of Response

1. Prophetic Witness and Public Voice

The Church must rise as a prophetic voice in the nation, boldly speaking out against environmental injustice and calling out sin, even when it involves the powerful. Pulpits should not remain silent while communities are poisoned and ecosystems destroyed. Pastors, bishops, and lay leaders must use every platform, including sermons, radio, television, and social media, to proclaim truth, challenge corruption, and reawaken the nation’s moral conscience.

2. Education and Empowerment

Beyond advocacy, the Church can play a transformative role in community education. In mining-prone regions, churches can hold workshops and seminars to raise awareness about the dangers of galamsey. They can introduce and promote sustainable agricultural practices, eco-friendly livelihoods, and skills training for youth. By equipping people with alternatives, the Church can help break the cycle of environmental destruction and economic desperation.

3. Integrity in Christian Leadership

The credibility of the Church is tied to the character of its leaders. Christians who hold positions in government, traditional councils, security services, and NGOs must lead by example. They must reject bribes, uphold the law, and champion transparency. Integrity must move from being preached in church to being practiced in public service. The nation needs leaders whose decisions are shaped by fear of God and love for neighbour, not personal gain.

4. Restoration and Healing Projects

Christian communities can take the lead in healing the land. Initiatives like tree planting, waterway cleanup, soil restoration, and waste management can be organised at the congregational or denominational level. Partnering with environmental NGOs, schools, and local authorities, the Church can serve as a beacon of practical stewardship. Such actions demonstrate that faith is not only about personal salvation but also about communal and ecological healing.

5. Prayer Coupled with Action

Prayer remains foundational to the Christian life. But prayer in times like these must move beyond private devotion. The Church must gather in intercession for the land, the leaders, and the hearts of those engaged in environmental destruction. Yet, prayer must fuel action. As the apostle James says, “faith by itself, if it is not accompanied by action, is dead” (James 2:17). The Church must ask God not only for mercy but also for courage, wisdom, and strategy to be agents of transformation.

In all these ways, the Christian response to galamsey must be holistic, courageous, and consistent. Silence is complicity. But through prophetic witness, moral integrity, and loving action, the Church can help lead Ghana from environmental ruin to spiritual and ecological restoration.

CONCLUSION

The destruction of the Nsuta-Bonsawere railway is not an isolated event; it is a microcosm of a national crisis of environment, health, dignity, and governance. The damage is physical, but the deeper injury is moral and spiritual.

Yet in this darkness, hope remains. If citizens and Christian communities rise in integrity, mobilise for justice, restore what is broken, and reclaim stewardship, Ghana can heal. The question posed by the viral video is not just “What is happening to our beloved nation?” but “What will we do about it?”

May we choose restoration over destruction, responsibility over indifference, and justice, faith, and action over silence.

REFERENCES

Adom Online. (2025a). Galamsey rips through Nsuta rail line; 3km Takoradi–Akyem line destroyed. Retrieved from https://www.adomonline.com/galamsey-rips-through-nsuta-rail-line-3km-takoradi-akyem-line-destroyed/ Adomonline.com

Adom Online. (2025b). Railways under siege; galamseyers destroying metal tracks – GRDA. Retrieved from https://www.adomonline.com/railways-under-siege-galamseyers-destroying-metal-tracks-grda/ Adomonline.com

Adom Online. (2025c). Galamsey threat to rail infrastructure a national security concern – Dr. Appoh warns. Retrieved from https://www.adomonline.com/galamsey-threat-to-rail-infrastructure-a-national-security-concern-dr-appoh-warns/ Adomonline.com

Annan, S.T. (2024). “The Ban on Illegal Mining in Ghana: Environmental and (“Social”) Impacts.” (2021). Journal of Geoscience and Environment Protection, 12(3). Retrieved from 10.4236/gep.2024.123009.

Anoyege, R., and Alatinga, K. A. (2024). “Impacts of illegal mining activities on water quality for human health.” J Water Health, 22 (10): 1886-1898. Retrieved from https://doi.org/10.2166/wh.2024.196.

Ayambire, RA., Nunbogu, AM., Cobbinah, Patrick BM., Kansanga, M., Pittman, J., Dogoli, MA. (2024). “Constructing alternative interpretation: Embeddedness of illegality in small-scale mining.” The Extractive Industries and Society, 17. Retrieved from https://doi.org/10.1016/j.exis.2024.101430.

BBC News (2009). Women die in Ghana mine collapse. Retrieved from http://news.bbc.co.uk/2/hi/africa/8356343.stm.

Emmanuel, A. Y., et al. (2018). “Review of Environmental and Health Impacts of Mining in Ghana.” Environmental Health Perspectives, 8(17), 43-59.

Malone M, Malone-Rowe C (2014), “Transnational Organized Crime in Latin America.” In Transnational Organized Crime: An Overview from Six Continents, 2455. Teller Road, Thousand Oaks California, 91320 United States: SAGE Publications, Inc., pp. 57-74, doi:10.4135/9781483349091.n4, ISBN 978-1-4522-9007-2.

Stacy, P. (2025). “Institutional coalescence and illegal small scale gold mining in Ghana.” World Development. Retrieved from https://doi.org/10.1016/j.worlddev.2024.106808.

Watson Farley & William and Kimathi and Partners (2025). Indaba 2025: How can Ghana combat illegal mining? WFW. Retrieved from https://www.wfw.com/articles/indaba-2025-how-can-ghana-combat-illegal-mining/?utm_source=chatgpt.com.

A few years ago, life dealt me a heavy blow. I vividly recall sitting in tears, consumed by fear and a sense of hopelessness. The situation before me appeared insurmountable, and the idea of a breakthrough felt like nothing more than an empty cliché. Yet, in that moment of despair, the Holy Spirit gently reminded me of God’s past faithfulness.

I remembered how He once saved me from unknowingly jumping off a storey building during my time at university; how a relative, once declared barren, now has three beautiful children; and how a cancer patient I knew was completely healed through prayer. These memories reignited my faith and reassured me that the same God who had worked miracles in the past was still with me.

Like David, I chose to encourage myself in the Lord. I turned my hopeless situation into prayer, placing it entirely in His hands, knowing that “nothing spoils in His hands and nothing slips through His grasp.” I anchored my hope on Hebrews 10:38 – The just shall live by faith.” I understood that if faith sustains the just, then doubt destroys them. In that moment, faith became my lifeline.

As Apostle Eric Nyamekye rightly says, “The force of fear can paralyze you.”I refused to let fear rule me and persisted in prayer like the widow in Luke 18:1–8, knocking on Heaven’s door until the Lord turned things around. Soon, like Hannah, I could say, “For this child I prayed, and the Lord has granted me my petition”(1 Samuel 1:27). What was once a painful mess, became a powerful message.

Beloved, in life’s darkest moments, choose faith. God has no record of failure. The world’s definition of “reality” may exclude Christ, but our reality is anchored in His Word. When faced with challenges – be it health, marriage, ministry, or education – ask yourself, “What does God say about this?”and trust Him completely. As Scripture reminds us, “Who says a thing and it comes to pass when the Lord has not commanded it?” (Lamentations 3:37). Every trial is temporary, and your season of laughter will surely come.

Reflecting on past testimonies keeps our faith alive. Moses stood before the Red Sea, yet his faith turned it into a highway (Exodus 14:21–22). Every testimony – yours or another’s – is proof that God is still working. So, whether you’re waiting for healing, fruitfulness, or breakthrough, know this: if He did it before, He will do it again. As Apostle Nyamekye affirms, “Do not place limitations on the abilities of God… only believe!”

Written by Mrs Priscilla Baah Kumi (Kanjarga District, Bolga Area)

October 11 marked the International Day of the Girl Child, a global observance that celebrates the strength, resilience, and leadership of girls across the world. This year’s theme, “The Girl I Am, The Change I Lead: Girls on the Frontlines of Crisis,” highlights the vital role girls play in confronting global challenges and driving meaningful change.

From climate emergencies and conflict to domestic violence, health crises, and displacement, girls often bear the brunt of hardship. Yet, they continue to rise as advocates, innovators, and leaders within their communities.

This year’s theme is a powerful declaration of identity and purpose. “The Girl I Am” affirms every girl’s right to self-definition, to take pride in who she is and the values she upholds. “The Change I Lead” underscores that girls are not merely recipients of protection or aid, but active change makers, visionaries, and agents of transformation.

Empowering girls requires deliberate investment in their education, health, safety, and leadership. Governments, faith-based organisations, and civil society must amplify their voices and create platforms where they can thrive. When girls lead, families, churches, and nations flourish.

Too often, girls’ perspectives are overlooked in decision-making spaces. Yet, their lived experiences offer invaluable insight into building peace, sustainability, and equality. Meaningful inclusion must go beyond token representation; it must empower girls to influence outcomes that shape their futures.

On the International Day of the Girl Child, men and boys – fathers, brothers, husbands, and uncles – are encouraged to celebrate the girls and women in their lives. Support their dreams, nurture their potential, and stand beside them as they rise. Do not break them; build them.

As the world marks this year’s event, let us renew our collective commitment to ensuring every girl is safe, valued, and free to lead. Girls are not just the future, they are the present force of change. When they rise, the world rises with them.

Written by Gina Akua Padi

Ghana is a deeply religious nation, with faith serving as both an anchor and a source of national pride. Yet, the country’s spiritual landscape faces growing threats. Television and radio broadcasts are filled with promises of instant wealth, miracle charms, and “money doubling.” Some fetish priests openly advertise spells to harm work rivals, while others claim they can make wives control their husbands. Even self-styled “prophets” shamelessly prey on the vulnerable. These practices are far from harmless. In April 2021, in Kasoa, two teenagers brutally killed their 10-year-old friend, Ishmael Mensah Abdallah, hoping to gain wealth through a ritual advertised online. Similarly, Madam Agradaa’s money-doubling schemes eventually landed her behind bars. Such tragedies illustrate the dangerous consequences of unchecked religious exploitation.

The urgency for self-regulation cannot be overstated. If genuine religious groups remain silent, government intervention may eventually become unavoidable, often heavy-handed. Rwanda’s churches learned this lesson painfully after the genocide, and Ethiopia now relies on an inter-religious council frequently bogged down by political disputes. Kenya, too, realized after extremist attacks that waiting for a crisis is too costly. Ghana must act proactively, developing a homegrown approach that protects freedom of worship while shielding society from manipulation and abuse.

The solution lies in proactive leadership from religious bodies themselves. The Church of Pentecost, under its Chairman, Apostle Eric Nyamekye, has outlined a bold vision to transform Ghanaian society. That vision should now extend to the self-regulation of religious practice. A national framework, led by the Ghana Pentecostal and Charismatic Council, the Christian Council of Ghana, the Catholic Bishops’ Conference, the Office of the National Chief Imam, and traditional faith leaders, could set clear ethical standards. These include financial transparency, proper training and certification for pastors, a code of conduct to prevent exploitation, and internal dispute-resolution mechanisms. This is not about government interference in preaching; it is about religious leaders defending their integrity and safeguarding the people who trust them.

Ghana’s religious freedom is a national treasure, but freedom without responsibility is fragile. If charlatans continue to dominate the airwaves, the cracks in society will widen, potentially leading to a full-blown crisis. Now is the moment for churches, mosques, and traditional leaders to unite under a single agenda: clean up the spiritual space before it collapses under abuse. Voluntary, structured self-regulation is the firewall Ghana needs. The sacred trust between leaders and followers is one of the nation’s greatest assets, and it must be protected not just with prayer, but with decisive, collective action.

Written by Enoch Ofosu, Ph.D.

Fighting involves engaging in combat or one-on-one encounters; it is a struggle to defend oneself against or to overpower, defeat, or destroy an opponent. Essentially, fighting is the physical expression of people’s disagreements or misunderstandings about a specific course of action. Unfortunately, its destructive effects and the toll it takes on individuals, families, communities, institutions, and nations have not stopped others from escalating tensions to the point of fighting. I have also heard the term “Cold War,” which describes a state of hostility between countries characterized by threats, propaganda, and other measures short of open warfare. How mild or intense could a war among humans be when malicious actions are concealed behind diplomatic methods? In fact, the negative impact of what the world calls the Cold War and its geopolitics has surprisingly been more intense than traditional combat. Married couples can easily understand the tension and stress caused by the same kind of Cold War happening within their own families.

Fighting typically continues when one side insists on a particular course of action, while the other is determined to oppose it at all costs. Besides the millions displaced, conservative estimates place the death toll in the Sudanese war at hundreds of thousands. According to the British Ministry of Defense, over one million Russian troops have been killed or injured since the full-scale invasion of Ukraine began on February 24, 2022. Ukraine has also suffered substantial casualties, reaching around 400,000. Wikipedia reports that as of October 1, 2025, more than 69,100 people have been killed in the Israel-Gaza war, including 67,144 Palestinians and 1,983 Israelis. Beyond these tragic fatalities, the socio-economic, social-cultural, and spiritual costs to the affected parties are simply incalculable. Sadly, some healthy interpersonal relationships are lost forever. Although human casualties reveal only part of the brutality of these conflicts, the consequences extend well beyond, tearing apart nations, communities, organizations, and families. Why parties involved in conflicts often fail to recognize or fully understand these irreversible losses until fighting ends or a temporary ceasefire begins remains a mystery.

One other thing that puzzles me is the hope of one day finding common ground between conflicting parties so that peace can prevail, but not without its irreparable and far-reaching consequences, which will affect many generations. Thank God that after two years of fighting between two brothers (i.e., Israelis and Palestinians) in Gaza, a deal is almost in sight for a ceasefire. What about the losses accumulated over the past 24 months in both camps? Can they ever be recovered? Aside from the spiritual warfare involving Christians, I have yet to find a single benefit of fighting a brother or sister, whether in a cold or traditional war, due to misunderstanding. Sun Tzu, the ancient Chinese military strategist, said, “A good commander wins a battle without shooting. Instead of focusing on the Israel-Gaza war used as an example, I would be glad if we reflect on this piece through the lens of some of our persistent intertribal conflicts in our beloved country and even among communities, groups, families, and individuals. The following ten lessons are shared for our prayerful reflection.

1. Fighting is essentially an expression or statement of disagreement between parties and should not be allowed to descend into chaos. The Lord Jesus taught in Matthew 5:25 that, “Settle matters quickly with your adversary who is taking you to court. Do it while you are still together on the way, or your adversary may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison.” The Lord expects all His children to take active roles in resolving every conflict they encounter peacefully. It is worth noting the word, “quickly,” used by Jesus in pursuit of peace between people in conflict since time can negatively impact disagreements. My dear brother and sister in the Lord, what are you doing actively and urgently to settle the conflict you find yourself in?
2. In any ongoing conflict, each party involved has a role they have played or are still playing in maintaining the fight. Instead of accusing the other side, can you honestly ask yourself, “What am I still doing that keeps fueling the conflict or disagreement?” It then follows that true peace usually begins with one or both parties in the conflict. Mediators or professional peace brokers can only do so much.
3. There is a well-known Kikuyu proverb from Kenya that says, “When two elephants fight, it is the grass that suffers.” Similarly, if conflicts stem from, say, ideological disagreements, then any venue, community, institution, region, household, or nation chosen for the fight is the one that will bear the consequences. So, the struggle over ideologies fought at any location or event site ultimately ends up destroying that place to an unprecedented degree. For example, if couples do not manage their personal differences well and let tensions escalate at home, they will be damaging the entire fabric of the household, which consists of many interconnected elements. Battle sites in recent memory, such as Libya, Iraq, Lebanon, Sudan, Ukraine, and Gaza, have suffered greatly, with most of their iconic buildings and monuments destroyed. The cost of rebuilding Gaza alone is estimated to be around fifty billion United States dollars ($50 billion). Let’s not forget that, if the Lord delays His return, the conflict will undoubtedly end someday, but at what expense? You and I know how many lives and how much healthcare this amount of money could have provided to millions of underserved communities worldwide. However, misunderstandings between warring factions tend to consume all these resources, affecting every person alive in this period. The devastating effects of war or conflict, therefore, impact everyone directly or indirectly, with the warmongers themselves not spared either.
4. There has never been a long-term winner in any physical fight, except in spiritual warfare, which involves different rules of engagement. Even the party considered the winner today is still alive to fight another day. It might just be a pause in the battle, with many surprises ahead regarding its reemergence. No fight has ever truly ended in a stalemate or a goalless draw, as the world of football often calls it. What fights, regardless of how long they last, generally cause losses for both sides in the long run. When Cain murdered his brother, he probably thought he had won and would finally find peace. Sadly, his issues and suffering only increased afterward. He asked God, saying, “My punishment is more than I can bear. Today you are driving me from the land, and I will be hidden from your presence; I will be a restless wanderer on the earth, and whoever finds me will kill me.“ (Genesis 4:10-12). So, why keep fighting, my dear brothers and sisters?
5. What we lose in conflict is gone forever. Unfortunately, human ego and pride, driven by a desire for revenge, prevent people from properly assessing the harmful effects on themselves, their families, society, the nation, and future generations. It’s also important to note that many fierce fights that last for generations without resolution often occur between brothers or members of the same household or community. It’s well known that Russia and Ukraine are like brothers. Warring factions in Sudan are also brothers, and Israel and the Palestinians are close relatives as well. Let’s all stay alert for members of our own households who allow the devil to stir up strife and division at home. About the unity and cohesion within the Church in Corinth, Apostle Paul said, “I have forgiven in the sight of Christ for your sake, so that Satan might not outwit us. For we are not unaware of his schemes.” (2 Corinthians 2:11)
6. Unfortunately, there are always end-beneficiaries of every fight beyond the parties involved. Such individuals lack motivation to help the parties negotiate because that could threaten their livelihoods. Meanwhile, the parties directly involved in the conflict who face the worst consequences rarely recognize the malicious actions of their benefactors. For example, those who manufacture weapons run successful businesses amid ongoing disputes. So, what would motivate a CEO of such an organization to mediate and try to end the conflict? When God listed the seven detestable things to Him in Proverbs 6:18-19, the seventh was, “A person who stirs up conflict and sows discord among brothers.” This should serve as a wake-up call and valuable advice for all conflict sponsors and beneficiaries. 
7. Mathematically, FIGHTING = “I INSIST” versus “I AM DETERMINED TO OBJECT.” Unfortunately, this is what led to the split between Apostle Paul and Barnabas, causing them to go their separate ways. Meanwhile, these two were specifically and intentionally paired by the Holy Spirit in Ministry (Acts 13:1-3). The two, or what I will call the “super duo,” were so powerful and accomplished all their set goals, working wonders to such an extent that the People of Lystra, in their own language, called them “gods who have come in the likeness of Men.” They called Barnabas Zeus and Paul Hermes because Paul was the chief speaker. In (Acts 14:19-20), even when Paul was stoned almost to death, Barnabas stayed and cared for him until the next day, when they departed for Derbe. However, in (Acts 15:36-40), Paul and Barnabas surprisingly allowed an undesired, avoidable, and unforeseen issue to harm their relationship. They allowed the conflict over John Mark to divide them. “Now Barnabas was determined to take with them John, called Mark. But Paul insisted that they should not take with them the one who had left them in Pamphylia and was not part of their work. Then the argument became so intense that they separated from each other. So Barnabas took Mark and sailed to Cyprus, but Paul chose Silas and went on. (Acts 15:37-40).” Although they remained believers, how could they effectively support each other’s ministry with such a strained relationship, knowing that the Holy Spirit did not call Paul to team up with Silas, nor Barnabas with John Mark? Therefore, successful peacemakers are those who can persuade either the party insisting on its stance to back down or the one determined to push forward to de-escalate tensions. 
8. Parties always regret and quickly realize their massive losses after the fighting ends, and see the lasting scars each side takes home. 
9. If God grants long life to parties in a conflict, they would admit to themselves and others that they, in fact, need the cooperation of the other side instead of hostility. Towards the end of his Ministry, Apostle Paul acknowledged the usefulness of John Mark, though it was pretty late. He lamented, “Only Luke is with me. Get Mark and bring him with you, because he is helpful to me in my ministry.” (2 Timothy 4:11)
10. Even though fighting fatigue may lead warring factions to decide to stop simultaneously, the end of all conflicts, no matter how complex, almost always begins with one party choosing peace over insisting on their pound of flesh. When a party decides to make every concession in the pursuit of peace, the conflict naturally comes to an end. This doesn’t make the peace-seeking party the loser or weaker, but the child of God among the parties. Jesus wasn’t speaking in parables when He called peacemakers children of God.

To end the fighting, please avoid actions that anger the other party or consider ignoring some of their ongoing behaviors. In light of Jesus’ teachings about Peace in the Beatitudes, Peace isn’t a force that imposes itself on unwilling parties in conflict. Instead, Peace is intentionally created and carefully built by Children of God, regardless of the cost. I thank God for the faint sight of peace returning to Israel and the Gaza Strip. May the souls of all the departed rest in peace, and may the Lord comfort everyone who lost loved ones on both sides since October 7th, 2023. Stop the fighting because, when it ends, there will be nothing left to rebuild. Stay blessed.

“I appeal to you, brothers and sisters, in the name of our Lord Jesus Christ, that all of you agree with one another in what you say and that there be no divisions among you, but that you be perfectly united in mind and thought.”— 1 Corinthians 1:10 NIV

In a time when the body of Christ has too often been scarred by division – where doctrinal differences have fractured our unity more than they have deepened our understanding – the sight of ministers from diverse denominations gathering once again under one roof from the 9-10^th September 2025 (after the first edition in 2022 and the second in 2023) was truly a beauty to behold. This was more than an event; it was a call back to unity, a platform for collaboration, and a statement of faith that what binds us in Christ is far greater than what could ever divide us.

One notable aspect of the conference was the rich diversity of voices that graced the platform. From respected bishops to apostolic and charismatic leaders, the gathering was a mosaic of spiritual heritage and denominational backgrounds – each one contributing to the beauty of the Body of Christ. The messages shared were deeply impactful – marked by biblical depth, prophetic insight, and practical wisdom. Each speaker brought a unique perspective, yet all pointed toward a common vision of unity, revival, and Christ-centred ministry. It was not just a sharing of sermons – it was a sacred convergence of hearts, echoing Jesus’ prayer: “…that they may all be one…” (John 17:21).

God bless the Heads of various denominations for their participation. It reminded us that unity is not uniformity, but harmony in diversity. May this gathering inspire believers alike to pursue unity, serve with humility, and build with long-term vision. And may the All Ministers Conference grow into a movement that strengthens and unites the Church across generations and denominations.

To Apostle Nyamekye (PhD), the vision-bearer, may God richly bless you for your strong conviction and commitment to the greater good of the Body of Christ. Your bold yet humble leadership, has been instrumental in this noble cause of fostering unity among churches. I echo the words of Archbishop Nicholas Duncan-Williams who said that “you are a gift to the Body of Christ.” Indeed, you are truly a gift, and your obedience to this call is leaving a lasting imprint not only within The Church of Pentecost, but across the Body of Christ as a whole. May the Lord continue to use you to fulfil Jesus’ prayer, “…that they may all be one…” (John 17:21), and may your labour in the Lord never be in vain (1 Corinthians 15:58).

Written by Eld. Dr. Ernest Akuamoah (Eastern Area Youth Leader, The Church of Pentecost Australia)