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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Written by Isaac Kwofie

INTRODUCTION

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

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

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

THE WORLD BANK GROUP AND THE CHURCH

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

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

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

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

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

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

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

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

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

ROLE OF CHURCHES IN ADDRESSING POVERTY

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

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

WORLD BANK’S COMMITMENTS TO POVERTY REDUCTION

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

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

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

BENEFITS OF COLLABORATION

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

UTILISING THE GLOBAL REACH OF CHURCHES

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

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

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

LEVERAGING THE RESOURCES OF THE WORLD BANK GROUP

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

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

STRATEGIES FOR EFFECTIVE PARTNERSHIP

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

DEVELOPING JOINT INITIATIVES AND PROGRAMS

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

SHARING KNOWLEDGE AND BEST PRACTICES

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

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

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

MOBILISING FINANCIAL SUPPORT

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

PROMOTING ADVOCACY AND POLICY CHANGE

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

CONCLUSION

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

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

Introduction

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

Towards a Greater Understanding of Other Christian Traditions

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

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

Global Christian Forum in Ghana

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

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

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

Conclusion

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

Written by Elder Dr. Stephen Ofotsu Ofoe

INTRODUCTION

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

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.

BACKSLIDERS IN THE LOCAL CHURCHES

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.

FACTORS THAT OPEN THE BACKDOOR AND WAY FORWARD

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.

THE LOCAL CHURCH IN A SUSPICIOUS WORLD

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.

TRUST DEFINED

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.

A TRUSTWORTHY LOCAL CHURCH

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.

THE POWER AND SIGNIFICANCE OF TRUST

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.”

CHARACTERISTICS OF TRUSTWORTHY LOCAL CHURCHES

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.

RECOMMENDATIONS FOR BUILDING TRUSTWORTHY LOCAL CHURCHES

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.

CONCLUSION: A CALL TO A COLLECTIVE RESPONSIBILITY

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)

BIBLIOGRAPHY

Kwakye, Ohemeng. “Closing the Back Door of the Church.” The Church of Pentecost Headquarters, https://thecophq.org/close-the-back-door-of-the-church-apostle-ohemeng-kwakye-tells-ministers/

The constitution of the Church of Pentecost

Ipsus Global Trustworthiness Index 2023

Begin with Trust.” Harvard Business Review, 2020, https://hbr.org/2020/05/begin-with-trust

Trust.” Webster’s Dictionary.

6 Top Reasons Why People Leave the Church” [2024]. Clickmill, https://clickmill.co/why-people-leave-the-church/

“Seven Laws of Membership Retention.” StudyLib, https://studylib.net/doc/7842339/the-seven-laws-of-member-retention

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.

LIFE-CHANGING MOMENT

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)

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.

CHARACTERISTICS OF AN ORPHAN

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 LIFE OF A CHRISTIAN WITHOUT THE HOLY SPIRIT

• 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 LIFE OF THE CHRISTIAN WITH THE HOLY SPIRIT

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

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.

WHAT IS AI?

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.

HOW CAN THE CHURCH USE AI?

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.

HOW IS THE CHURCH ALREADY USING AI?

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.

THEOLOGICAL REFLECTION OF AI

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.

Conclusion

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.

“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)

INTRODUCTION

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.

THE ADVANCE TEAM

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

INTRODUCTION

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.

CONCLUSION

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)

MAIN TEXT: ISAIAH 37:14-20 & COLOSSIANS 1:14-15

INTRODUCTION

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.

DEFINITION OF TERMS

WHAT IS AN ORDINANCE?

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.

WHAT IS THE HANDWRITING OF THE ORDINANCE?

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.

THE CRUX MAIN TEXT – ISAIAH 37: 14-20

DETAILED EXPLANATION OF KING HEZEKIAH’S ACTION

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.

HUMANITY AND THE WRITTEN CONTEXT FROM THE BACKDROP OF HEZEKIAH’S KINGSHIP

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.

LET’S ALSO DEAL WITH THE SECOND TEXT COLOSSIANS 2:13-15

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.

CONCLUSION

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)