edited INDEFATIGABLE STEPHEN web

Indefatigable Deacon Stephen: A Salute To All Officers Of The Church Of Pentecost

On this special occasion of Officers appreciation Day, I can only join the millions and well-meaning populace of The Church of Pentecost to pay a glowing tribute to its Officers. The commitments, energy levels, sacrifices and Love for God and the church by the Officers at times beats my imagination. God’s work is a calling indeed, and they are a testament to this true saying. Otherwise, how could one explain the zeal with which some toil tirelessly to ensure the church gets a place or parcel of Land for worship when they themselves have none to boast of. How could you imagine some fasting and praying for God’s intervention in the lives of the members amidst their own unresolved challenges. Again, why they do not get exhausted in following-up and visiting the members even when the latter do not reciprocate such gestures equally baffles my mind. It can only be their Love for God, His children and unflinching loyalty to the leadership of The Church.

To mention a few, I cannot forget Teacher Oppong, my Sunday school teacher during the late 70s and early 80s in Dormaa Ahenkro who helped me to recite my first ever Bible text. Late Elder Ntow, during the same period also taught me the lyrics of my first Pentecostal hymn. May His soul rest in peace. Elders Raymond Poku and Kodua (a.k.a Prof Ko) during their days at Prempeh College who helped me during my A’ Levels days. I say a big thank you to you all because your sacrifices went beyond the confines of the church. Deaconess Mrs Alberta Lomotey, your constant words of encouragement, prayers, and support ever since we entered the full time Ministry has been amazing. And to all Officers at the headquarters, Areas and Districts I have served such as Agona Swedru, Bolgatanga and Kaneshie, I doff my hat in awe for you all. Your labor in the Lord is never in vain.

People are appointed to find solutions to problems and offer directions as and when needed. God found a specific task and project for Moses to execute in Egypt before giving him the title, Prophet. Stephen was also a young man in a group the early church leadership chose to serve as Deacons during the first century AD. “In those days when the number of disciples was increasing, the Hellenistic Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food.” (Acts 6:1). They were, thus, selected to solve problems and not as a reward for their regular fellowship in church. Stephen’s terms of reference as a Deacon were to de-escalate the rising tension between the Hebraic Jews and their Hellenistic counterpart. Together with his colleagues, they were also to ensure a fair and incident-free mode of distributing food and other resources amongst the members. Per a typical Church liturgy, the role given to Stephen was one of the most unspiritual but stressful and loaded with the likelihood of confrontations. It was, therefore, not surprising that the Apostles wanted a tried and tested Spirit-filled people to handle such a task.

Stephen and the other six deacons were shortlisted and endorsed by their congregants or Local assembly. They, therefore, enjoyed the goodwill and support of the church due to their virtues. Making a list of seven out of the lot was not a small feat Stephen and his friends chalked. It was, therefore, not difficult for the early Church leadership to lay hands upon them and commission them to continue with their service. These were young men with great aspirations to grow and possibly become Apostles and take up the ruins of power after the first-generation leadership. They were, however, assigned to serve tables. Why would the leaders of the early church require people with faith who are Spirit-filled to oversee the distribution of “common” food among women? Was there anything Apostle Peter saw ahead that the church had not seen? More so, these were young men in their late 20s and early 30s going to work amongst women daily.

Ironically, there would also be some greedy foodians or gluttons who would envy that portfolio of Stephen due to the opportunity of enriching themselves with dishonest gains. For them, all Stephen needed to do was to strike the necessary acquaintances with the domestic bursars and cooks to have access to the best portions of the meat. These characters would, therefore, not pray for one’s survival in such a highly “inflammable” seat but design and mount impediments and unwarranted attacks to cause their failure. Deacon Stephen would have done himself a great disservice should he have taken a posturing of whirling away time eagerly waiting for a higher appointment. It would have distracted and affected his performance as the food distribution officer and suffered a replacement.

Meanwhile, many others who saw his office as a juicy one would also be eagerly waiting to take up that role. Therefore, let all assigned any role in the Lord’s vineyard business stay focused and offer their best. What others call “Table Serving” may require even more spirituality than some of the roles that appear spiritual. Of course, all things being equal, Stephen’s schedule wouldn’t allow him much space to pray and be with the Word as the Apostles. After all, the church leadership wanted to focus on the word and prayer.

Yet his submission and presentation in Acts 7 about God and his creation up to his day did not look like someone running the Food distribution schedule and only mediating between feuding factions. In a typical high school setting, Stephen spoke like the founder of a scripture union and not the dining hall prefect. Even before his much-touted speech in Acts 7, God worked miracles, signs, and wonders with him. “Now Stephen, a man full of God’s grace and power, performed great wonders and signs among the people.” (Acts 6:8). One would have thought that all Peter needed was a courageous man with some sense of discipline to handle the contention between the Jewish and Greek women. But wait a minute, what was about to follow Stephen’s task was more than one could imagine.

After Stephen’s excellent management of the confusion between the Jewish and Greek women, another problematic issue arose. This time around, it was between men and not women. “Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called)—Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia —who began to argue with Stephen. But they could not stand up against the wisdom the Spirit gave him as he spoke.” (Acts 6:9-10). Stephen, therefore, did not only perform great wonders and signs, but God also endowed him with great wisdom. Can those who are supposed to focus on serving tables perform miracles? And do they also need great wisdom for their daily operations? Yes, of course! If such was the challenge a “common” table servant went through, what do you think awaited the Apostles by way of challenges?

What presents as a social or socio-economic challenge in the things of God usually takes more to resolve than the use of physical and human resources. Warning the church about Satanic infiltrations, Apostle Paul said in 2 Corinthians 2:11, “For we are not unaware of his schemes.” It is expected of everyone who takes any appointment in the church to show the highest level of spiritual consciousness with the help of the Holy Spirit. Which lapses have you identified and are prayerfully seeking an opportunity to resolve in your household, organization, or church? Or you want the appointment or title before trying to help in the Lord’s vineyard business?

At the time of Stephen’s appointment, there were other ranks such as Elders, Overseers, Pastors, Apostles, Evangelists, Prophets, and Teachers. Stephen, however, focused on raising the bar and standards as a Deacon of the early church instead of harboring ambitions for any of such higher positions. It is common for people to lose their passion and joy for want of higher ecclesiastical ranks other than what they hold. Such folks keep deluding themselves, thinking they would fare better with those higher portfolios deserving of them. Today, some have also spent many years in their churches but can hardly be found when any roll of workers is being called. They argue they wouldn’t want to entangle themselves with too many church activities to the detriment of their family lives and professional careers. Little do they know that God’s yoke by service is far lighter than the load this world would pile on them. Jesus told His disciples in Matthew 11:30, “For my yoke is easy, and my burden is light.”

Much wasn’t mentioned in the Bible about Stephen’s academic qualifications. Still, his attempt to summarize the good Book into one single chapter qualifies to be the greatest of all time English Literature summaries. He compressed more than a thousand chapters into one. That is what The Holy Spirit can achieve for all who allow Him free space to operate. Stephen’s devotional life, coupled with his confidence and courage before the connoisseurs of everything religion at the time, was admirable. Although they fumed at him, it never stopped him from delivery the words of wisdom the Holy Spirit gave him for them. Indeed, when Deacon Stephen displayed that enviable levels of growth and maturity in the Lord, he could only have been three and a half years old in the Lord. (i.e., If we even assume he was also in the Upper Room when the Holy Spirit descended upon the early Church). Stephen’s age in the Lord and his display of maturity only challenge and leave us higher in rank and ecclesiastical titles in a deep state of reflection.

Those who were introduced to the Lord at a very early age and have spent quite some time in the things of God but are still requesting some additional time to stop, say, lying must watch out. Unfortunately, others are also literally pleading for some ample time to overcome sins such as sexual immorality, dishonesty, and unfaithfulness to God when it comes to tithing. We must all understand that the end is much closer than ever. After his presentation, Stephen was painfully dragged out of the synagogue and stoned to death by Saul and the Sanhedrin. (Acts 7:56-58)

“While they were stoning him, Stephen prayed, “Lord Jesus, receive my spirit.” Then he fell on his knees and cried out, “Lord, do not hold this sin against them.” When he had said this, he fell asleep.” (Acts 7:59). According to Acts chapter seven, Stephen was a man of prayer and the word, full of the Holy Spirit and exhibited a great deal of faith in God. He was a respectful deacon but chose to say it as it was, and he wasn’t bothered by the number of influential people who bore and gnashed their teeth at him. No wonder he rose to the occasion, forgave, and prayed for a character like Saul, who was one of the Architects responsible for his murder. Stephen’s prayer, before breathing his last, I believed was consequential to Saul’s encounter with Christ on his way to Damascus. Such a powerful display of Christian virtues by Stephen, reminiscent of what Christ also did on the cross before giving up the ghost, is only achievable by the Spirit-filled person.

How many of us aren’t still holding onto offense even after countless interventions by God’s servants? Only God knows the number of possible “Apostle Pauls” who have been denied their transformation due to unforgiveness by their victims. Others have also taken into their graves the forgiveness and release of those who offended them. Deacon Stephen, the Spirit-filled man of faith, was, however, not going to have any of that. Seeing God’s glory and Jesus standing at the Father’s right hand, he saw no reason to hold on to what Saul and his company did against him. The heartwarming sight of God’s glory doesn’t just allow the offended to continue to harbor an offense.

I have heard arguments suggesting that Stephen would have lived a little longer as a Deacon and rise to occupy higher positions if he had been a little diplomatic before the Sanhedrin. They argue that he should have been wiser in his presentation and avoided truths about Christ that appeared offensive to the Council. This argument lacks merit since the narrative and subsequent heavenly protocols Christ Himself accorded Stephen doesn’t support such assertions. Stephen’s concluding remarks that got the Sanhedrin furious was,” Look, I see heaven open and the Son of Man standing at the right hand of God.” (Acts 7:56). Was it the mention of heaven, Son of Man or God in that sentence that infuriated them? What else could he have said, and how could he have put that sentence? It is worth noting that no garnishing of the truth about Christ would appease a heart and mind under the rulership of the prince of this world.

In any case, a much longer life in which world are they talking about? Did Stephen, in any way, by his submission, make any statement that suggested he had not finished his work on earth, and so needed some more days? What else did he need after saying a prayer that culminated in the conversion and transformation of Saul to become Apostle Paul? Deacon Stephen received a standing ovation from Jesus Christ, who the Bible confirms as sitting at the Father’s right hand because he wholeheartedly accepted his calling as a deacon and didn’t get distracted by the prospect of a higher rank. He understood as a young man in the Lord that it doesn’t take ecclesiastical titles to be a tremendous apologetic of the Christian faith. He showed that one doesn’t need to be a writer before influencing the conversion of phenomenal authors like Apostle Paul.

 As I conclude, I would like to pay a glowing tribute once again to all the laity in The Church of Pentecost as we celebrate this year’s Officers Appreciation Day. Congratulations to you all, gallant soldiers in the Lord’s end-time army. Your contribution from the days of Deacon Stephen has been fantastic and immeasurable by all standards. Amid our modern-day challenges, continue your hard work because your labor in the Lord will never be in vain. God bless you and Long Live Officers of The Church of Pentecost.

Written by Apostle James Orhin Agyin

The City Church A Symphony Of Diversity And Unity web

The City Church: A Symphony Of Diversity And Unity

The piano serves as a striking emblem of harmony, balance, and diversity, with its white and black keys collaborating to produce exquisite melodies. This simple yet profound instrument mirrors the essence of the city church, where diverse people and cultures come together to form a unified community. In this article, I will explore the philosophy behind the piano’s white and black keys, drawing moral and socio-cultural lessons that can be applied to the concept of City Churches. Through practical examples, I will demonstrate how this metaphor can guide urban ministry and foster a thriving, inclusive church community.

The White and Black Keys: A Symbol of Diversity and Unity

The piano is composed of 88 keys, with 52 white keys and 36 black keys. While the white keys form the basis of the musical scale, the black keys provide the necessary sharps and flats that complete the tonal structure. Together, these keys allow for a full range of musical expression. Without one or the other, the piano would be incomplete, unable to produce the rich and varied sounds that it does.

Diversity in Unity

The white and black keys of the piano can be seen as representing the diversity within a city church. The white keys, which are more numerous, can symbolize the dominant culture or the majority group within the church, while the black keys represent the minority groups or those who bring different cultural perspectives. Each key, whether white or black, has its unique role in creating music. Similarly, each individual or cultural group within the church has something valuable to contribute to the overall harmony of the church.

The moral lesson here is that diversity should not only be tolerated but celebrated. Just as a pianist needs both white and black keys to play a complete piece, a city church needs the contributions of all its members to fulfill its mission. Theologically, this reflects the biblical concept of the body of Christ, where each member has a unique function, and the whole body is stronger when all parts work together (1 Corinthians 12:12-27).

Moral and Socio-Cultural Lessons for the City Church

1. Inclusivity and Belonging

One of the most critical lessons from the piano’s white and black keys is the importance of inclusivity. In many urban areas, city churches are often melting pots of different cultures, languages, and socioeconomic backgrounds. The church should foster an inclusive atmosphere where everyone feels a sense of belonging, no matter their background. This can be accomplished by welcoming cultural diversity in worship, leadership, and community activities.

For example, a city church in a multicultural area might include different languages in their services, incorporate various cultural music styles, and celebrate the diverse holidays and traditions of its members. By doing so, the church acknowledges the value of each culture and ensures that everyone feels seen and respected.

2. Unity in Diversity

While diversity is essential, it must be balanced with unity. The black and white keys on a piano are not played in isolation but are integrated into harmonious melodies. Similarly, a city church must find ways to bring its diverse members together in unity, focusing on common goals and shared values. This can be achieved through intentional efforts to build relationships across cultural and social divides, fostering a sense of community and mutual support.

A practical example of this might be organizing small groups or ministry teams that include members from different cultural backgrounds. These groups can work together on projects that serve the community, such as feeding the homeless or providing after-school programmes for children. Through these shared experiences, members can learn from one another, build trust, and develop a stronger sense of unity.

3. Mutual Respect and Learning

Each of the piano’s white and black keys has its distinct sound, but together they create harmony. In the city church, this can be seen as a call for mutual respect and learning among its members. Just as a pianist must learn to play both sets of keys to create beautiful music, members of a city church must learn to appreciate and learn from one another’s differences.

This can be facilitated through educational programmes that explore the different cultures represented in the church. For instance, a city church might host cultural exchange nights, where members can share their traditions, food, and stories. This not only fosters mutual respect but also deepens the understanding and appreciation of each other’s backgrounds.

4. The Role of Leadership in Balancing Diversity

The piano player must skillfully navigate between the white and black keys to produce harmonious music. Similarly, the leadership of a city church plays a crucial role in balancing diversity and maintaining unity. Leaders must be intentional in their efforts to include voices from different cultural backgrounds in decision-making processes and ensure that the church’s practices reflect its diverse membership.

A practical example might be forming a leadership team that reflects the church’s diversity. This team can work together to develop strategies for inclusive worship, community engagement, and conflict resolution. By doing so, the church demonstrates a commitment to valuing all its members and creating an environment where everyone can thrive.

The Socio-Cultural Implications of the City Church

1. The Church as a Microcosm of Society

The city church, with its diverse membership, can be seen as a microcosm of the broader society. How the church navigates its diversity can serve as a model for the wider community. By promoting inclusivity, unity, and mutual respect within its walls, the church can influence the surrounding society, advocating for social justice, equality, and peace.

For instance, a city church that actively engages in community service, such as supporting local schools, providing job training programmes, or advocating for affordable housing, can make a significant impact on the socio-economic conditions of its community. This engagement not only addresses immediate needs but also fosters a sense of solidarity and shared responsibility among the church’s diverse members.

2. Addressing Social Inequality

The black and white keys of the piano, while different, are equally important in creating music. This can be a powerful metaphor for addressing social inequality within the church and the broader society. The city church must be a place where all people, regardless of their social or economic status, are valued and given the opportunity to contribute.

This can be reflected in the church’s outreach programmes, which should be designed to meet the needs of all community members, not just those who are already well-off. For example, a city church might offer financial literacy classes, job placement services, or healthcare clinics for low-income families. By addressing these social inequalities, the church not only fulfills its moral and theological obligations but also strengthens the overall health of the community.

3. Bridging Cultural Divides

Urban areas often face cultural divides that can lead to tension and conflict. The city church, with its diverse membership, is uniquely positioned to bridge these divides. By fostering dialogue, understanding, and collaboration among its members, the church can help to heal cultural wounds and build a more inclusive society.

For example, a city church might host interfaith dialogues, where members of different religious or cultural backgrounds can come together to discuss their beliefs and find common ground. These dialogues can help to break down stereotypes, build relationships, and promote a culture of peace and understanding within the broader community.

4. The City Church as a Catalyst for Social Change

The city church, with its diverse and engaged membership, has the potential to be a catalyst for social change. By leveraging its resources, networks, and moral authority, the church can advocate for policies and initiatives that promote justice, equality, and the well-being of all people. This might involve partnering with other organizations to address systemic issues such as poverty, racism, or environmental degradation. The church can also play a role in mobilizing its members to engage in civic activities, such as voting, volunteering, or participating in community organizing efforts. Through these actions, the city church can help to shape the future of its community and contribute to the creation of a more just and equitable society.

Conclusion

The piano’s white and black keys offer a powerful metaphor for the city church, highlighting the importance of diversity, unity, and harmony. By embracing these principles, the city church can create a vibrant, inclusive community that reflects the beauty and complexity of the kingdom of God. Through practical examples and a commitment to social and cultural engagement, the city church can be a beacon of hope and a force for positive change in the urban landscape. Just as a pianist expertly moves across the keys to create beautiful melodies, the city church must also adeptly manage its diversity to foster a harmonious and flourishing community.

By Pastor Fred Amoakohene Sarpong (Lecturer, Pentecost University/Resident Minister, PMKY Worship Centre, Kasoa Area)

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Election Prophecies- A Friend Or A Foe To Contemporary Christianity?

ABSTRACT

Prophetism, both primal and Christian, has played a major role in the life of the African. In biblical prophetism, which is more pronounced in Israeli history, prophets exhorted, warned and directed their compatriots with regards to the things of God. Contemporary prophetism, however, has been observed to have centered on predictions of election results, major football matches and death or doom of political figures or celebrities and the prophets secure followings. The phenomenon has led to this article on ‘election prophecies’. The lacuna is to analyse the effects of these election prophetic utterances on Christianity in Ghana; a friend or a foe?Two prophets in Ghana, Isaac Owusu Bempah[1] and Nigel Gaisie[2] have been selected for this article simply because they were at the center of counter prophecies from 2016 to 2024 general elections in Ghana. While Owusu Bempah predicted His Excellency Nana Addo Danquah Akufo-Addo to win the 2016 elections and retain the seat in 2020, Nigel Gaisie, on his part, thought His Excellency John Dramani Mahama, the former president of Ghana, was going to win the elections. The two prophets were engaged in verbal assaults which resulted in the media mercilessly descending heavily on Christianity and the relevance of prophetism in our contemporary society. The issue escalated when other prophets seemed to have joined their camps depending on their political affiliations.

KEY WORDS

  • EC: Electoral Commission of Ghana
  • NPP: New Patriotic Party (The Ruling Party in Ghana)
  • NDC: National Democratic Congress (The main opposition party in Ghana)
  • CIA : Central Intelligence Agency
  • MacDonaldation: Act of treating something (the gospel) like MacDonald’s fast food
  • Thanatophobia: Intense fear of death and its related issues

1.0 INTRODUCTION

It appears election prophecies have become rampant across Africa. Many prophets turn to predict outcomes of election results ahead of general elections especially in Africa and sometimes in the Western world. One wonders if these prophetic utterances are friendly or enemies to contemporary Christianity. According to Scriptures in 1Corinthians 12:8-10, one of the gifts of the Holy Spirit is prophecy. This is a gift that is used to rebuke, exhort, direct and comfort God’s people. In traditional religions the seers or prophets are consulted during maledictions for spiritual remedies. The Prophets and the prophecies they utter are very important in every society; primal or Christian. Some scholars like Louis Berkhof, John S. Mbiti, John S. Pobee, and Geoffrey Parrinder observe that Israeli prophetism was borrowed from Near Eastern neighbours like the Canaanites who already had an established prophetic and institutional life. Others also argue that Hebrew prophets used crude methods of divination and self-torture like Baal prophets of Elijah’s day (1Kings 18:25-29).

This is not different from Baeta’s[3] opinion on prophetism in the spiritual churches or ‘sunsum asore’ in Ghana.It seems the above postulations from these scholars resonate well with the Bible prophets like Isaiah, Jeremiah, Micah and Ezekiel who were prominent in the socio-political life of their nations. And in the New Testament era, for instance, prophets like John the Baptist and Agabus gave special warnings and prophecies to their nation.

In Ghana for instance, prophets like Isaac Owusu Bempah, Salifu Amoako, Nigel Gaisie, Kofi Oduro[4] among many others have the flair in election prophecies. Sometimes the prophets seem prophesying for a particular political party.

This paper examines who a prophet is, trends in election prophecies in Ghana and the effects of election prophecies on the contemporary Christian faith.

1.1 WHO IS A PROPHET?

A Ghanaian theologian and the immediate past Chairman of the Church of Pentecost, Opoku Onyinah in his book, Apostles and Prophets, defined prophets as messengers of God.[i] The Old Testament teaches that as spokespersons of God, prophets are called and sent by God to speak God’s Word to God’s people (Jer. 1:4-5; Amos 7:14-15; Is. 6:8-13). [ii] Other Old Testament designations for prophet, include “man of God” (Hebrew, ish Elohim), “seer” (because of the prophet’s inclination to receive revelatory visions 1 Sam. 9:6) and “messenger” (Isa. 42:19), but “nabi” is the most frequently used word for a prophet (Jer.1:4-5; Is.6:8-9; Ezek.2:1-4).

According to Charles Prempeh (2020), a columnist of Modern Day Ghana News, writing on prophetism asserted that: ‘The centrality of religion has convinced scholars like Louis Berkhof, John S. Mbiti, John S. Pobee, and Geoffrey Parrinder to conclude that human beings (sometimes focusing strongly on Africans) are incurably religious.’[iii]  In the African Traditional Religious context one major source of inquiry into maledictions is the seer or the soothsayer. They foresee the future and prescribe the needed sacrifices for relief or remedy. In Christianity today, some prophets seem to predict outcomes of general elections publicly and from the pulpit. The question therefore is how the phenomenon is likely to affect the Christian faith, positively or negatively.

1.2 Some Trends of Election Prophecies in Ghana

In December 2020, Rev. Owusu Bempah gave the following prophecies:

  • Possible death of the President of Ghana
  • The election results resulting in coup d’état
  • NPP will win the elections
  • The running mate of John Mahama will die shortly after the elections.
  • The electoral commissioner chairperson is on spiritual attack
  • NDC will stay in opposition for 16 years (2017)

The ruling National Patriotic Party (NPP) won the election but the president did not die, there was no coup d’etat and John Mahama’s running mate did not die shortly after the elections.

Prophet Gaisie, on the other hand, enumerated some election issues in 2016-2020:

  • I saw a woman leading the world. I saw her in America. I saw Harris in her name.
  • I saw the former president of America Donald Trump coming back into active politics.
  • The CND (NDC) should forget about the Ashanti Region and focus more on the Northern Region because the election results would be determined by these two regions. I saw a flag or green, white and black taking dominance.
  • If CND doesn’t wake up, they will use the EC, CIA and media to twist the election results.
  • A female running mate in one of the West African states would receive a lot of attacks spiritually and verbally.
  • Central, Western and Asamankese will fall massively for NDC
  • Let’s be spiritual and vigilant towards the 2020 election
  • The IGP, EC should not suppress the will of the people
  • The NDC must think and plan now not the future
  •  The Lord says he has rejected this government
  •  The nation will bring back Kwame Dramani of the NDC with 52.1%.

One significant thing during the 2020 elections was that Candidate John Dramani Mahama did not win but the former president Donald Trump has come back to active politics as predicted.  

Since 2016, prophets Owusu Bempah and Nigel Gaisie seemed to have generated controversies in their prophecies. They are thus regarded as NPP and NDC prophets respectively. Other prophets sometimes take sides in their utterances. For example, one of such reactions was recorded by Charles Prempeh:

The differences in prediction (prophecies) have caused the irk of some other pastors to run unchecked with insults. One such pastor, also a prophet, is Kofi Oduro. Kofi Oduro took to his church space to lambast and lampoon the political prophets in Ghana. He used very unsavoury words like prostitutes, sex maniacs, corrupt, and hypocrites to characterise the political prophets. In response, Salifu Amoako and Owusu Bempah have equally descended mercilessly on Kofi Oduro.

According to Charles Prempeh,Owusu Bempah has also used unprintable words to ‘expose’ Kofi Oduro. In the end, Ghanaians find themselves in a quagmire of religious verbal assaults. Social media has mediated the extent to which the insults and counter-insults are publicised. It is, therefore, easy for Ghanaians who are frustrated with these prophets to join the fray to cast aspersions against Christianity in general.[iv]

1.3 THE EFFECTS OF ELECTION PROPHECIES ON CONTEMPORARY CHRISTIAN FAITH

It has been observed from Charles Prempeh’s narration that some Ghanaians find themselves in ‘a quagmire of religious verbal assaults’ where the ‘social media has mediated the extent to which the insults and counter-insults are publicised’. The following effects could be generated from activities of election prophets.

1.3.1     DECLINE IN CHURCH ATTENDANCE THROUGH LACK OF TRUST IN THE LEADERS

A major concern about election prophets is that consistent justification for non-fulfilled specific prophecies may lead to mistrust and the consequent decline in church attendance and activities. People want to follow leaders who are trustworthy and unity-minded. Thus, people will shun the company of whore-mongers and war drummers.  Mistrust is one of the reasons for the decline of churches in the West according to Koduah.[5] Though some of the prophecies come to pass, the controversies seem to generate tension.

1.3.2 PHYSICAL ATTACKS ON THE CHURCH

The church can come under physical attacks through uncompromising youth who could take the law into their own hands by vandalizing churches. When Owusu Bempah predicted the death of the Chief Imam of Ghana, Osman Nuhu Sharubutu, some Muslim youth vandalized his church. This might have escalated into religious riot had the youth of the church also attempted to counter the action. This shows clearly that election death and doom prophecies can lead to chaotic situations in the church and in the country. The Rwandan genocide which is purported to have started from a radio station is a typical example to watch.

1.3.3 HAMPER THE MEDIATION ROLE OF THE CHURCH IN TIMES OF CONFLICT

The church of God is one avenue for conflict resolution as part of its social responsibility. As soon as the Church wavers from its primary task in a mission of doing what Jesus did, that is proclaiming the kingdom of God at hand, it falls into conflict. The Church does this, sometimes inadvertently, by preaching itself, or placing its own structures above that of the kingdom.[v] 

1.3.4 LACK OF GOD CONSCIOUSNESS IN CHURCH

There is a perceived disregard of God’s presence in the house of God from the clergy and the laity due to the uncertainty of genuine prophecy. On his way to Haran, Jacob certainly encountered the presence of God: “Then Jacob awoke from his sleep and said, ‘Surely the LORD is in this place; and I did not know it.’ And he was afraid, and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven” (Gen. 28:16-17 RSV). Onyinah thinks that unbroken Christians and false prophets unlike, Jacob do not recognize the awesomeness of God’s presence but try to manufacture their own words and give prophecy from their own minds on issues that are circulating.[vi] 

1.3.5 THE TENDENCY OF SHEEP-STEALING FROM NON-PROPHETS

The tendency of schism, internal competition and membership recycling through sheep-stealing from other already established churches is likely to raise misunderstanding in the Christian fraternity. The itchy ears of the African towards akwankyire (that is, prophetic guidance), issues of human atamfo (that is, enemies) and various forms of exorcism, appeal to the average Christian who might leave the previous church for a prophetic one. The numerical strength of the church, therefore, remains same as the same members keep church-shopping.  The phenomenon may lead to proliferation of lazy Christians who treat churching like MacDonald’s fast food that Koduah terms as ‘macdonaldation’ of the gospel. These Christians fail to read the Bible, meditate on it, pray and receive fresh revelations from God for themselves because the prophets are ready to fast and pray on their behalf and ‘cook’ a word from God for them; in most cases for a fee.

1.3 6 DECEMBER 31ST WATCH NIGHT SERVICES: SOCIETAL PHOBIA AND ANXIETY

There is now generally a panic that grips the society at large and some Christians, who literally run to men of God to request for personal prophetic messages for the ensuing year. Some people basically go to church for their ‘prophecies.’ These ‘Christians’ sometimes become aggressive when ‘their specific prophecies’ do not materialize. For example, Adomonline.com on June 9, 2023 reported that the Lagos State Police Command had arrested a 26-year old man, identified as Akpannu, for attacking a pastor with a machete for allegedly giving him a fake prophecy. It was gathered that the accused stabbed the pastor of one of the New Generation Churches identified as Prophet Anayochukwu, in May 2023. The incident was said to have happened at the church’s headquarters during service.

1.3.7 PRESSURE FROM SOCIETY

The society or the people sometimes force the prophet to prophesy without necessarily hearing from God. In Ghana for instance, 31st December night looks so special that the prophet MUST prophesy. People want some ‘personal prophecies’ from the prophets. This is what Onyinah alludes to when he says ‘once people are pushing you for an action, you may hear the voice of the masses and prophesy, or prophesy through a charged atmosphere.’ That, he opines, will not come from the Lord.[vii]

1.3.8 PROMOTION OF ‘DEMIGODISM’ OF SOME PROPHETS

Sometimes, society makes some prophets feel they are infallible and assume the posture of a ‘demigod’ like the case of Herod the King (Acts 12:21-23). According to George Anderson Jnr. in ‘Commercialization of Religion in Neo-Prophetic Pentecostal/Charismatic Churches in Ghana: Christian Ethical Analysis of their Strategies,’

“Neo-Prophetic Pentecostal/Charismatic Christianity in Ghana has become a business. It is characterized by the sale and purchase of assortments of religious items and services between churches and consumers. This practice is said to have experienced its exponential index given the demand for miraculous mediation by desperate religious consumers to address their pickles. Irrespective of the abuses religious consumers are said to go through, coupled with the high cost of the religious items and services, one is curious to ascertain by what means the churches use to hook religious consumers to their offer”[viii].

 Quayesi-Amakye also thinks that ‘prophets involve their clients in several prophetic rituals, some of which are bizzare, and thus raise questions in terms of their scriptural validity and authenticity’.[ix] Both Anderson and Quayesi-Amakye seem to bemoan the extent to which unsuspecting religious clients are being manipulated and it appears prophets hold the above opinions in common and as a result protect their ‘territories like wounded lions’. They do so by playing supremacy one over the other. This situation raises the ‘situation akin to the traditional abandonment of the incompetent deity for a more potent one’[x]. Election prophecies are not exception.

1.3.9 USE OF VULGAR OR FOUL LANGUAGE DURING PROPHETIC UTTERANCES WHEN THE PROPHET IS PROVOKED

Use of foul language seems synonymous to NPCs prophets. These unsavory words are used sometimes during prophecies or when the prophet is being challenged either by a colleague prophet or a supposed enemy of their ministry. One could hear a prophet mention the type and color of underwear of a lady to whom a prophecy is directed just to prove the ‘powerfulness’ of the prophet. Some try to prove that they are called of God by imposing themselves on others.

Onyinah thinks that “once you see someone claiming to be an apostle or a prophet, imposing himself on others, you must know that he is a deceiver. A person does not need to say ‘I am a prophet’ or ‘I am an apostle’ to be recognized.”[xi]

When Owusu Bempah predicted a win for NPP during the 2020 general elections, Nigel Gaisie, on the other hand, thought NDC would win the elections. The differences in the predictions caused some other prophets to react with foul languages. For example, Prophet Kofi Oduro took to his church space to ‘lambast and lampoon’ the political prophets in Ghana. He used ‘very unsavory words like prostitutes, sex maniacs, corrupt, and hypocrites to characterize the political prophets.’ One would have thought that men of God would uphold morality or ethics in public speaking but in response, Salifu Amoako and Owusu Bempah ‘have equally descended mercilessly on Kofi Oduro. Owusu Bempah has also used unprintable words to ‘expose’ Kofi Oduro. In the end, Ghanaians find themselves in a quagmire of religious verbal assaults.[xii] Social media has mediated the extent to which the insults and counter-insults are publicized. It is, therefore, easy for Ghanaians who are ‘frustrated with these prophets to join the fray to cast aspersions against Christianity in general,’[xiii] Public verbal abuses dot prophetic pronouncements of many political prophets to the point of proving who first took or received the title ‘angel’ from God.

This is where people begin to doubt the authenticity of the election prophets because Onyinah opines that ‘the prophet must not call attention to himself. Christ must increase, while he decreases… The more people try to make him great, the more he must humble himself and give glory to God.’[xiv] Contrary to Onyinah’s admonition, Quayesi-Amakye observes that among the NPCs, the ‘prophet plays quite a significant role, and occupies an important place in the lives of the faithful, who almost always place his or her words on a par with Scriptures itself’.[xv]

1.3.10 DEPRESSION RESULTING FROM FAILED PROPHECIES

In 1975, the Jehovah Witnesses leadership was emphatic on the world coming to an end and the possible battle of Armageddon. When the predictions failed, many chaotic situations occurred. When election prophecies fail some people find it difficult to manage the failure and thus result to bitterness and condemn anything the government in power does.

1.3.11 THE CHURCH IS SUBJECTED TO UNHEALTHY CRITICISM ESPECIALLY FROM NON-CHRISTIANS.

The message of the cross is described as “foolishness to those who are perishing” (1 Cor. 1:18). Therefore, any misguided, unfulfilled specific prophecies with time frames go to aggravate the already existing hardened hearts towards the gospel. Aune noted that some Old Testament ‘prophecies were predictive but gave no indications of time frame for fulfilment and indeed did not come to pass in the prophet’s lifetime’[xvi]. Aune may not be fully right in the event of 2 Kings 7:1 where Elisha gave a 24-hour specific solution to Samaria’s famine: “Then Elisha said, “Hear the word of the LORD. Thus says the LORD: ‘Tomorrow about this time a seah of fine flour shall be sold for a shekel, and two seahs of barley for a shekel, at the gate of Samaria'” (2 Kgs. 7:1 NKJV). However, the issue here is that when political prophets’ ultimatums fail, people may take the church for granted by treating their predictions to be false. Salvation message is then negatively affected through unhealthy criticisms from the unbelieving public.

1.3.12 UNNECESSARY AND AVOIDABLE DIVISION IN THE CHURCH

There may be divisions in the Church because most people have a political party that they are affiliated to. Any public pronouncement from a religious leader which is tilted towards a political party – good or bad – is bound to attract rebuttals. Paul addressing the church in Corinth says:

” And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? (1 Cor. 3:1-3 NKJV)

1.3.13 RISE OF ‘THANATOPHOBIA’ IN THE SOCIETY

 “Thanatophobia” refers to the condition of an intense fear of death and its related messages. For Apostle Paul, dearth should not be feared, for a person’s faith makes even death a gain (Phil 1:21 NKJV). Unfortunately, sometimes the way some prophetic utterances are given put so much fear of death into unsuspecting people. Consequently, they remain at the beck and call of the prophets who sometimes, unfortunately, take advantage of them. Onyinah’s ‘Wiase amane dosoo’[xvii]  (literally, the worries of life are many) is one of the thanato-escathological songs that every believer should imbibe.  Paul told the church in Thessalonica that ‘But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him (1 Thess. 4:13-14 KJV). According to Koduah, death and the aftermath have remained the most feared topics even among some Christians. Among the major tribes in Africa, death has been given derogatory names just to scare him for approaching them. One may encounter accolades such as the terror, destroyer of families, wicked, unmerciful, thief, etc. all addressed to the activities of death. In a foreword to Koduah’s book, ‘Preparing for the Ultimate Journey – The Need to Develop a New Attitude Towards Death,’ Apostle Dr Michael Ntumy (Former Chairman of the Church of Pentecost) paints the following picture:

The Bible portrays death as an enemy as it strategizes against us at multiple frontlines. Through diseases and illnesses, natural disasters, plagues, epidemics, accidents, wars and conflicts; through man’s atrocities against fellow man; through our recklessness and sometimes our over-cautiousness; in times of sorrow or over-joy, through physical and metaphysical forces or eventually through old-age and an endless list of agents, this Sabbath-less archenemy of humankind engages us without relent. It draws the battle-lines against us from ovulation through gestation. If we survive because our mothers did not abort us from their wombs, it works against us through agents of infant mortality, youthful stupidity, various mid-life crises, as well as lifestyle and occupational diseases in adulthood. Then, just when we assume we have safely navigated through its web, it strikes in old age and then… finally we succumb.[xviii]

Both Koduah and Ntumy paint a vivid picture of life and death which is inevitable either at a younger age or old age. Death by definition is an extinction of life or end of human physical life.  It could also be separation from this physical and material world into the world yonder. This means that once one is born, one should be ready to die at any time.

 It was reported on Wednesday, November 7, 2018 on Adom FM, (a popular radio station in Ghana), that a community in Tema, (a harbour city in Ghana), known as Tema New Town experienced some strange similar deaths as 9 people died in five days. A traditional priest announced that the deaths had spiritual connotations so anyone who wanted to escape that death must go and bathe in the sea and then see him for a ritual bath. Regrettably, it was announced that some Christians, for fear of death, responded swiftly by rushing to the sea to take a bath. It is pathetic how people fear death so much to the neglect of their faith God (Isaiah 41:10).

The recent pandemic that hit the entire globe was COVID-19 or corona virus. This virus claimed thousands of human lives. Researchers and the paramedics worked around the clock to get some relief for the world. Many nations went under partial or total lockdowns. Security agents were released everywhere to enforce these lockdowns. What was the motive? To stop the spread of the dangerous virus! One could observe panic, anxiety, fear, hopelessness and despair in the speeches of both the great and small. This era depicted clearly human reaction toward thanato-eschatology; that is the imminency of death, its vagaries and afterlife. Some courageous Christian leaders managed the situation through words of exhortation to their members. Some of these infidels, however, for fear of death, helplessly started drinking water which is mixed with human hair found on the pages of the Bible. According to some reports, that was a divine direction from someone as a cure for COVID-19 after national fasting and prayers were held in Ghana. These Christians are not to blame because they believed that anytime they prayed God should answer through any means.  It only reveals how frail humans become in the face of looming dangers with the possible end being death. Some people attribute this fear of death or thanatophobia to activities of some contemporary preachers. These theologians, Onyinah, Koduah and Ntumy, therefore, suggest that as one prepares for the ultimate journey, as long as one lives in the body, one should consider the following:

  • Take good care of your physical body by not engaging in activities that may render you incapacitated. It is more painful to live in pains than death.
  • Make your spiritual life strongly attached to Christ, our final judge.
  • Love your neighbour and endeavour not to make life difficult for anyone.
  • Eschew evil of all forms; not to panic when you hear rumours of death.
  • Read and meditate on the word of God, it is a great source of inspiration to all life issues.

4.0 CONCLUSION

We have been looking at the effects of election prophecies and their impact on Christianity globally but particularly in Ghana. Are these election prophecies helping the church of rather sowing discords? Some religious, socio-economic and health-related issues have been discussed. Views of some notable scholars were drawn for reflection on the subject matter. While some argue that city life have made people too individualistic and thus get them attracted to prophets that seem to care for them, others opine that society has lost focus entirely on moral principles of life. Alan Walker has noted that the Wise Men lost sight of the star when they reached the big city. Modern city man often loses sight of the star of his own worth and meaning. Obviously, politicians are human and religious and would be interested in knowing what the future holds for them hence the perceived prominence of election prophets in our society.

The prophetic ministry was observed to be meeting the scriptural description (as stated in 1 Corinthians 14:3) of the functional significance of prophecy which is to edify, encourage and console or comfort a congregation in contextual situations. The study also revealed that the prophetic ministry impacts positively on the church as well. Thus, the church gains foresight as a result of prophetic direction and guidance and that translates to spiritual and numerical growths of its members who also become loyalty to God and world.

Despite the many positive impacts the prophetic ministry has on Christians and churches, it has been observed that election prophecies could have negative impacts too. Some of these include it being a source of confusion and division in the church at large due to the fact that a church is made of members from different political affiliations.

Written by Pastor Paul Komi Adzigbli (District Minister, Libya Quarters)

BIBLIOGRAPHY

  1.  Abbey-Quaye, Emmanuel. Prophecies and Ghana’s socio-politico-religious context: A theological perspective. https://www.ghanaweb.com  Accessed 12th  July 2023
  2. Aboagye-Mensah, Robert  K. A Reflection On Pentecostalism And Montanism From The Perspective Of The Indigenous Religion Of Cybele Or The Great Mother Of The Gods PSTM Vol. 4, January 2023,
  3. Adzigbli, Paul Komi. The Theology and Spirituality in the Songs of Akpalu among the Anlo Ewes: Unpublished MA Thesis presented to Akrofi-Christaller Institute of Theology, Mission and Culture, December 2012.
  4.  Akorsah Sarpong, Kofi, “Prophets and Ghanaian Elections”, Modern Ghana: 9/10/2004 Accessed: 27th August 2024
  5. Ali, Benjamin. Prophetism in Ghana (University of Edinburg: 1994)
  6. Anderson, Bernhard W. Understanding the Old Testament (Englewood Cliffs: Pretence-Hall Inc., 1975)
  7. Anderson, George Jnr. Commercialization of Religion in Neo-Prophetic Pentecostal/Charismatic Churches in Ghana: Christian Ethical Analysis of their Strategies (Cape Coast: 2016)
  8. Asamoah-Gyadu, J. Kwabena, et al. Contemporary Pentecostal Christianity: Interpretations from an African Context. 1517 Media, 2013. JSTOR  https://doi.org/10.2307/j.ctv1ddcp337
  9. Koduah, Alfred.  Managing the Decline of Christianity in the Western World: Lessons for Churches in the Developing World. (India: Quarterfold Printabilities, 2018)
  10. ————- Fifteen Ecclesiastical Dangers Confronting Contemporary Christianity (Accra: Pentecost Press Limited, 2021)
  11. ————- Preparing for the Ultimate Journey – The Need to Develop a New Attitude Towards Death (Cobby Kay Enterprise, 2013)

Onyinah, Opoku. Apostles & Prophets- The Ministry of Apostles and Prophets throughout the Generations. (Eugene: WIPF & STOCK, 2022)


[1] Rev. Isaac Owusu Bempah is the founder and leader of Glorious Word Power Ministry International. The church is located near Crystal TV at Odorkor, a suburb in Accra.

[2] Rev. Nigel Gaisie is the founder and leader of, the Prophetic Hill Chapel located at Dome in Accra.

[3] Baeta, C.G, Prophetism in Ghana. (Achimota: African Christian Press, 2004), 6

[4] They are among the main prophets who are involved in election prophecies in Ghana.

[5] Koduah, Alfred. Managing the Decline of Christianity in the Western World: Lessons for

Churches in the Developing World.( India: Quarterfold Printabilities, 2018) 18

Rev. Dr. Alfred Koduah, a theologian and a former General Secretary of the Church of Pentecost did an extensive research on decline of churches in the West and lessons for churches in Africa. He enumerated factors that led to the decline of churches and provided some responses.


[i] Opoku Onyinah, Apostles & Prophets- The Ministry of Apostles and Prophets throughout the Generations. (Eugene: WIPF & STOCK, 2022), 14

[ii] Easton Bible Dictionary accessed on Tuesday February 28, 2023

[iii] John S, Pobee. Kwame Nkrumah and the churches in Ghana 1949-1966 (Accra: Asempa Publishers, 1988) 52 

[iv] Charles Prempeh, 2020 African University College of Communications, Accra

[v] Thomas Frank Cunningham, Conflict Resolution Strategies and The Church: The Church’s Role As An Agent Of Social Change In The Political Conflict In South Africa (University of South Africa, 1996), 48

[vi] Opoku Onyinah, Apostles & Prophets, 275

[vii] Opoku Onyinah, Apostles & Prophets, 292

[viii] George Anderson Jnr., Commercialization of Religion in Neo-Prophetic Pentecostal/Charismatic Churches in Ghana: Christian Ethical Analysis of their Strategies (Cape Coast: 2016),1

[ix] Joseph Quayesi-Amakye, Prophetism in Ghana’s New Prophetic Churches; Journal of the European Pentecostal Theological Association, Vol. 35 No. 2, October, 2015, 162-173 Uploaded on 16th December 2016 and accessed on August 01, 2023.

[x] John S. Mbiti, Introduction to African Religion (Oxford: Heinemann, 1975), 63

[xi] Onyinah, Apostles & Prophets, 303

[xii] Charles Prempeh, African University College of Communications, Accra (2020)

[xiii] ibid

[xiv] Onyinah, Apostles & Prophets, 307-8

[xv] Joseph Quayesi-Amakye, Prophetism in Ghana’s New Prophetic Churches, 164

[xvi] Benjamin Ali, Prophetism in Ghana , 65

[xvii]Pentecostal Songs Book, Pentecost Press Limited: 2016, 373

Wiase amane no dↄↄso                                  There are many troubles in this world

ↄhaw, aperepere ne nyarewa                          The struggles, diseases and wars

Owuo twa so ma wↄn a                                  But death ends it all for all those

wↄahu Yesu Kristo no                                    Who believed in Christ

Kristo bεma yε’ahome                                  The Christ will give us rest

Na Ↄbεdwodwo yεn kra daa nyinaa             Forever He will refresh our souls

Akↄneaba bebree yi mu                                 For all our wanderings on Earth

Ahodwan ne ahokyere yi mu                         For all the sufferings and pains

Awieε, nea εhia ne sε:                                   The end what is needful is this:

wobehu Kristo anim                                      To see the face of Christ

Apinisie ne dadwene nyinaa mu                   For all our groanings and cares

Mpaebↄ, mmuadadi nyinaa m’                     The prayer and fastings we bear

Abrabↄ pa na yεde bepue                              In righteousness only may we

Kristo no anim                                              Before Christ appear

Yεn “nhwεso-adwuma” yi mu                     In the labour of our stewardship

Nea εhia yεn ara ne sε:                                The most needful thing is this:

Akontaa pa na yεbebu                                 To render a good account

wↄ Kristo no anim                                        In the presence of Christ

Opoku Onyinah

Rev Professor Opoku Onyinah’s ‘Wiase amane no dↄↄso is a typical thanatho-eschatological song that depicts tussles of life and afterlife. From the cradle to the grave humankind is faced with near misses such as accidents – domestic or motor, – spiritual and physical attacks. He opines that the ultimate thing for the Christian is to think of the final judgment and eternal rest with Christ. Onyinah is the immediate past Chairman of the Church of Pentecost.

[xviii] Alfred  Koduah,  Preparing for the Ultimate Journey – The Need to Develop a New Attitude Towards Death (Cobby Kay Enterprise, 2013)

EFFECTIVE CHURCH SOCIAL MEDIA ADMINISTRATION web

Effective Church Social Media Administration

In this digital age, social media has become an indispensable tool for churches to reach and engage with their congregations, as well as spread the message of faith to a wider audience. Effective church social media administration is crucial in creating and maintaining a strong online presence, fostering community, and promoting the church’s mission and values. This involves managing various social media platforms, creating and curating content, engaging with followers, and monitoring analytics to ensure a successful media ministry. By leveraging social media, churches can enhance their outreach, build relationships, and share the Gospel with a global audience. This article explores the importance of church social media administration, its benefits, and best practices for creating a thriving online community that glorifies God and serves His people.

Managing a church’s social media presence requires careful consideration and attention to detail. It’s not a responsibility to be taken lightly or left in the hands of just anyone. A church’s social media presence reflects the church as a whole, representing its values, mission, and message. Whatever is shared on a church’s social media page is a direct reflection of what happens in the physical church setting. One cannot and should not post anything on the page that contradicts what the church believes and teaches. Any content shared on a church’s social media page can have a significant impact—either positively or negatively—on the church’s reputation and ministry. When choosing someone to manage a church’s social media page, that person must understand the church’s mission, values, and teachings. They must be able to craft engaging, clear, and respectful content that can draw people closer to God. By recognizing the significance of church social media administration and appointing a qualified and dedicated individual or team, churches can effectively harness the power of social media to further their ministry and share the Gospel with a wider audience.

Individuals managing church online platforms are often overlooked, yet they play a vital role in shepherding the digital flock. In reality, church social media administrators are not just tech-savvy individuals but modern-day pastors, guiding and nurturing their online congregation with the same care and dedication as their traditional counterparts. These are some of the roles church social media administrators play: they respond to personal messages, offering prayer and guidance in times of need. They also share scripture, sermons, and inspirational content to spread God’s word. Since they are directly in contact with the online audience, whenever they receive any message from a follower seeking prayer or counseling, they don’t need to call their pastor or any other church elder to perform this task. They do it without requiring the consent of their pastor, whose focus may be solely on the traditional church. Church media administrators offer wisdom, advice, and support to online followers. In essence, church social media administrators are not just managers of online platforms but shepherds of the digital flock, requiring the same dedication, compassion, and spiritual maturity as traditional pastors. By recognizing their vital role, we can better support and empower them to continue spreading the Gospel and nurturing their online congregation.

“And of the children of Issachar, which were men that had an understanding of the times, to know what Israel ought to do . . . and all their brethren were at their commandment” (1 Chronicles 12:32, KJV). The men of the tribe of Issachar had a deep understanding of their times. According to 1 Chronicles 12:32, understanding their times meant they knew precisely what Israel ought to do. They were divinely endowed with the wisdom to comprehend what God was doing and what they needed to do to align themselves with Him. A church’s social media administrators must be filled with the power of the Holy Spirit to discern what to post, when to post, and how to navigate the online landscape. Knowing when to share a specific message, Bible verse, or inspirational content to meet the needs of the online congregation is critical. There are times when certain content should not be posted.

In a situation where there is an ongoing national uproar, one must avoid posting sensitive comments that could trigger tempers or make others uncomfortable. In social media management, this is termed “reading the room.” With the help of the Holy Spirit, one can easily discern how to address sensitive or controversial issues, avoiding unnecessary conflict or division. Additionally, one can recognize and combat online attacks, misinformation, or false teachings. In essence, managing a church’s social media page is not just a technical task, but a spiritual calling. By seeking the power and guidance of the Holy Spirit, administrators can discern what to post, when to post, and how to navigate the online landscape, ultimately furthering the church’s ministry and advancing the Gospel.

THE GREAT COMMISSION IN THE DIGITAL SPACE

Jesus’ command to “go and make disciples of all nations” (Matthew 28:19) extends to the online world. Church social media administrators are ambassadors of Christ, tasked with:

  1. Sharing the Gospel: Presenting the message of salvation and hope to a global audience.
  2. Discipling and Teaching: Providing spiritual guidance, resources, and support to online followers.
  3. Showing Compassion and Love: Demonstrating Christ-like kindness, empathy, and understanding in online interactions.

Therefore, a church social media administrator must avoid the following:

  1. Seeking Validation: Measuring success by likes, comments, and followers rather than spiritual impact. Followers, likes, and comments can be deceptive. Those who benefit from online content often don’t boldly confess it. It’s wrong to track impact solely by such metrics. Spread the word and allow the Spirit of God to touch lives.
  • Self-Promotion: Using the church’s platform to advance personal interests rather than God’s kingdom. In John 9:4, the Bible commands, “As long as it is day, we must do the works of him who sent me. Night is coming, when no one can work.” We are neither working for man nor ourselves but are unworthy servants performing our duties. All glory belongs to God, not to ourselves.
  • Comparison and Competition: Comparing oneself to others rather than focusing on God’s unique calling and purpose. We are all uniquely called to serve God’s purpose. For some, that calling is in media ministry, utilizing digital platforms to spread the Good News. Administrators must understand that it is a privilege to represent the church in the digital space, and their goal should be to win people online for Christ, not for personal gains or attention. By maintaining this focus, administrators can harness the power of social media to further God’s kingdom, transform lives, and bring glory to His name.

Finally, a church social media administrator must embrace adaptability. The social media landscape is constantly evolving, with new trends, updates, and features emerging daily. To effectively reach and engage with their online congregation, administrators must be willing to adapt and pivot in response to these changes. Psalm 119:89 tells us, “Your word, LORD, is eternal; it stands firm in the heavens.” While the Word of God remains constant, the methods for sharing it on social media are continually evolving. A single approach cannot effectively reach every follower, as each has unique needs and preferences. Administrators must remain adaptable and innovative in their outreach, leveraging the latest tools and trends to share the Gospel and connect meaningfully with their audience. It’s the responsibility of the administrator to try new approaches and features to further the church’s mission and ministry.In conclusion, church social media administration is a vital ministry that requires dedication, discernment, and adaptability. As the online landscape continues to evolve, church leaders and administrators must prioritize effective social media management to reach and engage their congregations, share the Gospel, and build community. By recognizing the significance of this role, empowering administrators with training and resources, and embracing the ever-changing nature of social media, churches can harness the power of digital platforms to further their mission, spread the message of hope and salvation, and glorify God in the online space. Ultimately, church social media administration is not just about managing accounts but about shepherding people, sharing the love of Christ, and advancing the kingdom of God in the digital age.

Written by Augustus Nii Oblie Adu-Aryee

SACRIFICIAL GIVING WEB

Sacrificial Giving – Lessons From The Shunammite Woman

MAIN TEXT: 2 Kings 4:8-17, 2 Kings 8:1-6

The story of the Shunammite woman is based on the Old Testament scriptures 2 Kings 4:8-37 and 2 Kings 8:1-6. She is described as a great woman who shows hospitality to the prophet Elisha and his servant Gehazi as they pass through her village of Shunem on their way to Mt. Carmel. The Bible reveals that her husband is old, and they have no children. When Elisha wants to reward her for her kindness, she asks for nothing in return, simply saying, “I dwell among mine own people.” Gehazi reveals to Elisha that her husband is old and she has no child, and Elisha tells her she will have a son. The biblical account covers the birth of a son at the appointed time, and later, the son dies, apparently from a sunstroke. Elisha then raises him from the dead.

LESSONS FROM THE SHUNAMMITE WOMAN

  • Share Generously

1 Kings 4:8 says: “One day Elisha went to Shunem, where a wealthy woman lived, who urged him to eat some food. So, whenever he passed that way, he would turn in there to eat food.”

After regularly providing meals for Elisha, she asks her husband if they can do something more: “Behold now, I know that this is a holy man of God who is continually passing our way. Let us make a small room on the roof with walls and put there for him a bed, a table, a chair, and a lamp, so that whenever he comes to us, he can go in there.”

The Shunammite woman was not stingy with her God-given wealth. She didn’t stop at providing occasional meals but generously offered a room for Elisha, complete with comfortable furnishings. “Going above and beyond” could be seen as the definition of generosity when it comes to giving. She gave sacrificially from her heart.

  • Offer Hospitality Insistently and Graciously

I love the detail of the word “urged” in the passage above. It’s similar to the word Paul used to describe Lydia’s hospitality in Acts 16:15: “She urged us, saying, ‘If you have judged me to be faithful to the Lord, come to my house and stay.’”

The Shunammite woman understood the deference we often show when something generous is offered. Instead of being swayed by Elisha’s hesitance to accept her gift, she graciously insisted he take it.

She was intentional in offering hospitality, reassuring the recipient of her sincerity. As believers, we should not only offer hospitality but also make it easy for others to accept.

  • Cheer On and Support Those Doing God’s Work

By referring to Elisha as “a holy man of God,” the Shunammite woman revealed her esteem for both God and the prophet He had called to ministry. She decided that her ministry would be to support this man of God.

How did she do that? She lifted his burdens, made his work easier, and provided sustenance, comfort, rest, and fellowship. In all of this, she affirmed the importance of Elisha’s calling and sought to help him fulfill it as best she could. As believers, we should recognize God’s calling in others and respond with encouragement and support.

  • Seek to Serve Even in Suffering

When Elisha wanted to reward her hospitality, he promised her a child. Her response, “No, my lord, O man of God; do not lie to your servant,” (v.16) reveals her deep desire for motherhood and the pain of her infertility.

The fact that Elisha was unaware of her barrenness shows that her personal suffering had not stifled her willingness to serve others. Despite her personal pain, she did not focus inwardly but turned outward to serve others sacrificially.

The Shunammite woman teaches us that we can either be victims or servants in the midst of our own suffering. While some victims of suffering may be unable to serve others, we should aspire to be selfless, even in times of pain.

  • Cultivate Gratitude to God First and Foremost

In an astounding turn of events, the Shunammite woman gave birth to the promised child, but several years later, he died. In great distress, she went straight to Elisha for help without even telling her husband. Elisha eventually revived the child.

What was her first response? “She came and fell at his feet, bowing to the ground.” Her second response? “Then she picked up her son and went out” (v.37). Gratitude to God (via the man of God) came first. Only then did she pick up her son, who had been dead moments before.

I don’t know about you, but my initial reaction might have been the opposite. I might have even forgotten to thank Elisha (and, therefore, God) at all. But I’m learning from her example to forsake entitlement and cultivate a heart of gratitude to the Giver of all things.

  • Speak Eagerly and Readily About God’s Work

Because of their friendship, Elisha warned the Shunammite woman of an impending famine, allowing her to relocate for seven years. Upon returning, she found herself before the king, making a request for her previous home and land. At that moment, it was revealed to the king that Elisha had once restored her dead son to life. 2 Kings 8:6 says, “And when the king asked the woman, she told him.”

While I may never have the opportunity to speak before a king, I want to remember the gifts of God in my life and be ready and eager to share them whenever the opportunity arises.

The account from Luke 22 about the Upper Room made me think of the Shunammite woman. On the night He was betrayed, Jesus offered hospitality to His disciples, encouraged them in their ministry, served them despite His suffering, gave thanks to God, and ultimately offered something more generous than any of them could repay: His very life for theirs.

Written by Elder Felix Wayo (Abesim District, Sunyani Area)

Children Gift From God And Angels On Earth

Children: Gift From God And Angels On Earth

Working with children is a great honour and a divine calling. Jesus said, “Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these” (Matthew 19:14). This statement underscores the deep value of children in heaven. In the eyes of Jesus, children are like angels, and when we are among them, we are in the company of angels. Working with children is akin to tending the Lord’s garden, a garden that yields great rewards from its owner – God.

Children are the only human canvas God has given us to write on, shape, and transform society. Proverbs 22:6 tells us, “Train up a child in the way he should go, and when he is old, he will not depart from it.” The future of every family, community, and country hinges on how children are raised. What we invest in children today will manifest in the world tomorrow. If you are employed to care for children, do it with all your heart and for the glory of God. Remember, God will reward your efforts.

It is crucial to handle children with wisdom and love. The Bible says, “Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord” (Ephesians 6:4). This means we should not provoke children or punish them hastily, but listen to them, understand them, and educate them with kindness. Adults are also encouraged to love children and let them know they are valued. Remember, Jesus loved children deeply. If He did, who are we to do otherwise? Do not be a harsh servant in the Lord’s garden.

Children are a precious gift from God, entrusted to our care. One day, God will ask us to give an account of how we have cared for them. So, cherish every moment with them, teach them with patience, and enjoy their company. Let us treat children not as burdens but as the angels they truly are, knowing that every act of love towards them is a step closer to fulfilling God’s divine purpose.

By Elder Owusu-Bibini (Dumasua District, Sunyani Area)

LIFE'S JOURNEY THE MORAL AND

Life’s Journey: The Moral And Theological Lessons From A Village Observation

As a young village boy growing up, the rhythm of life was simple, yet profound. Every day, we journeyed to the farm, a path that wound through the familiar sights and sounds of our community. One thing I noticed during these daily trips was how often we encountered the same people on our way to the farm and then again on our way back home. This routine observation taught me a lesson that has stayed with me throughout my life: how we treat people on our way “to the farm” often determines how we will part ways with them when we meet again on our journey “back home.”

Moral Lessons

  1. The Principle of Reciprocity

In life, the way we treat others often comes back to us in the same measure, even more. My village friends I met in the morning were the same I encountered in the evening, and our interactions were shaped by how we related earlier in the day. This mirrors the principle of reciprocity in human relationships. If we are kind, respectful, and considerate, we are likely to receive the same in return. On the other hand, if we are harsh or dismissive, we might face similar attitudes. Reciprocity is not just a social norm but also a moral expectation in many cultures. People generally feel an obligation to return favours or kindness, and failing to do so can be seen as socially or morally wrong. This expectation helps maintain balance and harmony within communities. Reciprocity can be seen in various forms in our everyday life. For example, in business, customer loyalty programmes are based on reciprocity, rewarding customers for their continued patronage. In personal relationships, acts of kindness and support are often reciprocated, strengthening bonds between individuals.

  1. The Importance of Consistency

Life is a journey with many encounters, and consistency in our character and behaviour is crucial. The consistency with which we interact with others helps build trust and reliability in our relationships. In the village, the way we greeted or conversed with people in the morning was a reflection of our character that set the tone for our evening interactions. In a broader sense, this consistency builds the fabric of our relationships, whether in family, community, or workplace settings.

  1. The Impact of First Impressions

First impressions often have a lasting impact. How we present ourselves and interact with others during initial encounters can shape the nature of future interactions. The villagers’ first greetings in the morning often influenced the mood and tone of the conversations we had on our way back. This highlights the importance of making a positive first impression, not just to create a favourable outcome but to establish a foundation of mutual respect and understanding.

Theological Lessons

  1. Sowing and Reaping

The observation from the village reflects the biblical principle of sowing and reaping. Galatians 6:7 reminds us, “Do not be deceived: God cannot be mocked. A man reaps what he sows.” Our actions, words, and attitudes are seeds that we plant in our daily interactions. The harvest we receive is directly related to what we have sown. If we sow seeds of kindness, love, and patience, we will reap the same. However, if we sow discord, anger, or bitterness, we should not be surprised when these negative elements return to us.

  1. The Golden Rule

The Golden Rule, found in Matthew 7:12, states, “So in everything, do to others what you would have them do to you.” The village experience illustrates this rule in action. Treating others with respect and kindness on our journey to the farm often ensured that we were treated similarly on our way back. This rule is a cornerstone of Christian ethics, encouraging us to live in harmony with others by considering their feelings and perspectives.

  1. The Journey of Life and Eternal Perspective

The daily journey to and from the farm can be seen as a metaphor for the broader journey of life. We are all on a journey, moving from one stage to the next, meeting people along the way. How we treat others on this journey reflects our understanding of life’s purpose and our ultimate destination. Biblical teachings encourage us to live with an eternal perspective, recognizing that our actions have consequences not just in this life, but in the life to come. The relationships we build and the way we treat others are part of our preparation for eternity.

Conclusion

The simple, everyday observations from my village life offer profound moral and theological lessons. How we interact with others on our life’s journey has a significant impact on the quality of our relationships and the fulfillment of our spiritual calling. By embracing the principles of reciprocity, consistency, and the Golden Rule, we can navigate our journey with grace and integrity, ensuring that when we meet people “on our way back,” we part ways with mutual respect and peace. These lessons remind us that life’s journey is not just about reaching a destination, but about how we walk the path and who we become along the way.

By Pastor Fred Amoakohene Sarpong (Lecturer, Pentecost University/Resident Minister, PMKY Worship Centre, Kasoa Area)

The Truth About Lies web

The Truth About Lies

“Do not lie to one another, seeing that you have put off the old self with its practices.” (Colossians 3:9). As a follow-up to my write-up on “The Lie about Truth ,” I have attempted to examine the flip side of it titled, “The Truth about Lies.” To lie is to speak falsely with the intent to deceive. While some posit that all lies are lies, others do not share the same opinion. The latter group argues that the use of wisdom in the management of particular situations to meet corporate goals cannot be classified as lies. Some lie for fear of people or the unknown, while others lie their way out to get what they want. Those who usually lie get some temporal relief from the anticipated difficulty or trouble. In the medium to long term, however, lies have always betrayed their perpetrators and brought irredeemable disgrace to them. God detests lies and those who bear false witness against others. (Exodus 20:16; Proverbs 6:16-19).

Humans equally get disappointed and lose trust in someone once they find out they lied. The devil is the only one who likes and lives on lies. About the devil, Jesus said, “He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies.” (John 8:44). The origin of lies is, therefore, the devil which was transmitted to humankind through the fall in the Garden of Eden. No race, color, tribe, or ethnic group can be said to be expert or immune to lying, although cultural values and environmental factors may expose some than others. Lies are also not passed on genetically to others. It is in the seed of sin and, therefore, makes all humans predispose to it.

Sometimes, people confide in others and do not expect them to divulge certain information without their prior approval. Does one’s determination to keep such confidence amount to lying? Some situations warrant some actions or responses to prevent bloodshed or save a pending catastrophe. Will that also make people who find themselves in such godly missions liars? What then constitutes a lie in the perspective of God’s word? Are some lies smaller or whiter than others? Can lies be concealed forever? These and other related questions are what this write-up seeks to discuss. The objective is to unearth the deceptive nature and the hidden dangers associated with the patronage of lies as marketed by the devil.

A typical lie told out of fear is what Abraham did when he referred to Sarah as his sister instead of a wife. In Gerar, in the region of Negev, Abraham told the people of the Land that Sarah was his sister and not his wife. Although Abraham was not too wrong to call Sarah his sister due to their distant relationship, the motive of the response made it lie. Seventy-five years later, in the same town, Isaac, his son, also lied to the King that Rebekah was his sister and not his wife. Both nearly lost their wives to the King and his town folks but for God’s swift intervention. Covenant children or believers must always speak the truth because both God and the devil have a particular interest in our issues. (Genesis 20:1-7; 26:7-11).

Jacob’s sons also lied to their father about Joseph after they sold him to Egypt, but they could not cover it forever. Thirteen (13) years later, the truth bounced back with a certain amount of force to their utter shame and humiliation. Not all lies, however, survive for that long. When David and Joab masterminded the murder of Uriah, the Hittite, the truth came out a few weeks afterward at God’s instance through Nathan. Similarly, the lie Jacob and Rebekah connived and told Isaac could not even last for 24 hours. Therefore, humans do not have in their custody any implement to conceal lies. It will be only a matter of time before it is uncovered.

It was needless for Jacob to rob Esau of his blessings through the lie they told Isaac because Esau had already sold his birthright to him. Indeed, God doesn’t need a carnal hand to fulfill His divine purposes. There seems to be a force that motivates people to lie even if they feel reluctant to do so at times. Jacob initially reclined when his mother brought out the plan to rob Esau of his blessings. He told Rebekah in verse 12, “What if my father touches me? I would appear to be tricking him and would bring down a curse on myself rather than a blessing.” The force behind lies, however, was allowed to prevail over Jacob, and he went ahead to lie to his father. Thankfully, the power of Truth (i.e., God) is greater than the force behind lies, which is the devil.

Jacob had to run into exile for twenty (20) years after it came out that he lied and robbed Esau of his blessings. While in exile, Jacob was equally deceived not less than ten times by Laban. Even in his old age, he wasn’t spared the agony of patronizing lies at other people’s expense. His sons designed and well-choreographed a lie to him that a wild animal had devoured Joseph, his beloved son. Therefore, the temporal relief or “breakthrough” a lie brings is not worth it since the price when the truth is unveiled is too expensive to bear. Amnon paid with his life when he feigned sickness and slept with Tamar. Those lies, usually termed “white lies” or small lies, equally carry the same measure of risk, which casts a lasting dent in people’s trust levels and integrity. Abraham and Isaac referring to their wives as their sisters for fear of losing them nearly cost them their marriages instead. And can you imagine telling someone you have traveled out of town during a phone conversation only to bump into the person in traffic just after dropping the line? How on earth would such a person trust you again? There is, therefore, nothing small or white about peddling falsehood.

Another truth about lies is the amount of lies needed to cover a lie told when its expiry is approaching. So, in the Jacob, Esau saga, the former had to tell three (3) separate lies to cover up the first one. (Genesis 27:13-27). Isn’t it astonishing that even when people are lying, they are still able to swear Heaven and Earth to the extent of garnishing it with the name of the Lord? Isaac initially suspected some foul play due to the record time with which his food was served to him. Jacob, however, responded, “The LORD your God gave me success” (verse 20). Meanwhile, God was nowhere to be found in that lying production line. It is, therefore, not surprising to see people greeting, Praise the Lord, and others shouting Hallelujah when there’s nothing Hallelujah about what they are saying.

However, some may give responses to questions that may appear as a lie per the fact but are best described as a display of godly wisdom. In Joshua chapters one and two, Joshua sanctioned a security operation to be undertaken by two of his operatives before invading Jericho. A prostitute by the name of Rahab hid them in the roof space of her apartment and insisted she did not know their whereabouts when she was interrogated. Ordinarily, it appeared a lie she had told those the King of Jericho sent to her, but she instead kept the confidence of the deal the spies struck with her. Besides, Rahab appeared to have fallen for the God of Israel and the stories she had heard about the nation Israel. She, therefore, saw that as an opportunity to cast her destiny vote for Him rather than to hold that unquestioning loyalty to the national security apparatus of Jericho. She told the spies in her room, “We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed. When we heard of it, our hearts melted in fear, and everyone’s courage failed because of you, for the LORD your God is God in heaven above and on the earth below.” (Joshua 2:10-11).

It would be a lie to think that betraying the two spies was the truth and the way to go. In my opinion, Rahab did not lie for refusing to disclose the whereabouts of the spies who took refuge in the roof space in her room. Although some prefer to call that a white lie, I rather like to call it a God-fearing gesture worthy of emulation. The same applies to the two Hebrew midwives who feared God rather than men, so they managed the situation they found themselves in by the inspiration they got from God. Pharaoh, the King of Egypt, decreed that all male borns of the Israelis were to be killed at birth, but these two ladies disobeyed that order and allowed them to live. When they were interrogated, they told the King, “The midwives answered Pharaoh, Hebrew women are not like Egyptian women; they are vigorous and give birth before the midwives arrive.” (Exodus 1:19). Meanwhile, this was not the case per the fact and, therefore, a lie per human or its literal definition.

Their motivation for allowing the Hebrew boys to live was the fear of God in their hearts. God’s endorsement of their action and response to Pharaoh can be found in the next verse. It reads, “So God was kind to the midwives, and the people increased and became even more numerous. And because the midwives feared God, he gave them families of their own.” If God judged them to be liars, He wouldn’t have given them thumps up and piled blessings on their households. Lying is not relative per se, but anytime man’s orders conflict with God’s Word, the former would be the lie while the latter the truth.

In Matthew 16:20, Jesus instructed Peter and His twelve apostles not to tell anyone that He was the Messiah. What then was going to be Peter’s answer to those who came asking whether Jesus was the expected Messiah? Peter would have responded he didn’t know who the Messiah was. Was Jesus encouraging the apostles to lie? Never at all. If the epitome and embodiment of everything Truth tells you to be silent on a matter, who else can purport to judge you as a liar? Therefore, the mere keeping of confident information or some details of it from the public doesn’t make a person a liar or dishonest. Managing some information to prevent catastrophe and save situations and lives doesn’t also make a person a liar. The motive of a person’s actions in the sight of God is the most critical determinant in judging a lie. If it is to deceive others or for selfish and personal aggrandizement, then it is a lie. However, the use of wisdom in divulging information for the safety and good of general society unto God’s glory is better classified as wisdom. The litmus test for lies is the motive behind a person’s actions or responses.

It must also be categorically stated that the end of all liars is hell fire because God hates such practices (Proverbs 6:16-19). “But as for the cowardly, the faithless, the detestable, as for murderers, the sexually immoral, sorcerers, idolaters, and all liars, their portion will be in the lake that burns with fire and sulfur, which is the second death.” (Revelations 21:8). Besides, even in this temporary life, it is difficult to point out a single benefit of telling lies apart from the superficial relief it provides its perpetrators at that very moment. Proverbs 21:6 states, “A fortune made by a lying tongue is a fleeting vapor and is a deadly snare.” Let’s stop patronizing the devil by staying truthful always, irrespective of the short-term consequences we may suffer. It pays to be a child of God than the devil, whom Jesus refers to as the Father of all liars. Stay blessed.

Written by Apostle James Orhin Agyin

NATIONAL YOUTH WEEK CELEBRATION; NOT A CLICHE BUT A SEASON OF EMPOWERMENT AND UN web

National Youth Week Celebration; Not A Cliche But A Season Of Empowerment And Unleashing

As leaders or organizers, it’s common to realize that the expected impact of a program or event hasn’t been fully met during the assessment phase. Throughout my experience as a youth worker, I’ve observed that the desired outcomes often fall short. This write-up aims to address key indicators that can help us review our participation in programs and maximize the impact after attending them.

As we hold the National Youth Week Celebration, our focus should extend beyond sharing flyers or buying paraphernalia. While these activities are important and contribute to the celebration, let us also prepare our hearts and minds to draw grace from our Lord to live for Him during this time. The Reach Out and Take Over agenda can truly be fulfilled when we, the youth, dedicate our lives fully to the Lord.

This is a Season of Empowerment and Unleashing. This is not just an ordinary celebration. Youth, let us embrace this time as a season of Holy Spirit empowerment. Let us view it as an opportunity to learn skills that will enable us to stand out for Christ. As we participate in this meeting, let us open our hearts and minds to receive more of God and His transformative power. By doing so, we will become agents of change in our lives and the world around us just like the Foxes of Samson, as captured in Judges 15:4 NIV, “So he went out and caught three hundred foxes and tied them tail to tail in pairs. He then fastened a torch to every pair of tails, lit the torches, and let the foxes loose in the standing grain of the Philistines. He burned up the shocks and standing grain, together with the vineyards and olive groves.”.

As we, together with our fathers, and leaders trust in God, we can be assured that this season will come with fire. We must not sit idle or continue making excuses. Just as Samson’s foxes were unleashed with fire, so have we been. We should not move with fear or shyness, nor should we let any barriers hold us back. Let us break through every obstacle, move boldly through every sphere of life, and make Christ known.

In this season and beyond, be intentional. Target a soul—whether it be a gentleman, a lady, or a group in your workplace, campus, home, or society. Pray for them, share the gospel with them, and invite them to church. Do not let this season pass by without winning a soul for Jesus and impacting your community and beyond with this fire, the values, and principles of the kingdom of God.

Written By: Enoch Agyei Gyamena (ELD)

Assistant District Youth Leader

Buokrom-Estate District, New Tafo Area

The Man, Pastor Prof. William Otoo Ellis web

The Man, Pastor Prof. William Otoo Ellis

It is no news when you see a tortoise crawling closely to the ground, but seeing a giant of an animal like an elephant going down to earth may make an international news headline. Many have risen through the ranks of leadership, but few can be ascribed with the axiom that the higher you go, the lower you must see yourself. The story of Pastor Professor William Otoo Ellis is of a different breed. Take this write-up as an honest view of a silent admirer and a mentee of this illustrious son of our land.

HIS APPOINTMENT

I first came across Prof. Otoo Ellis in the aftermath of the COVID-19 pandemic, which wreaked havoc on our world, bringing its economies to their knees. I had just been appointed as the new Area Leader of the Children’s Ministry for Assin Foso Area of the Church of Pentecost and was attending my first national end-of-year meeting. This meeting also happened to be his (Prof. Ellis’s) maiden national meeting as a Director after the easing of the COVID restrictions in Ghana, having been appointed as Director of the Children’s Ministry in June 2020, after serving as a Deputy Director of the Ministry in 2019. I believe many who heard about his appointment may have marveled, nursing thoughts of their own as to what a person who has risen so high on the academic ladder, to the extent of serving as Vice-Chancellor of no mean a university than the Kwame Nkrumah University of Science and Technology, was going to do in this religious space. An internationally acclaimed professor of Food Science? What did he know about children’s work? Was this academic so ‘spiritual’ to fit into The Church of Pentecost’s mold of spirituality?

Few may have believed in his abilities, but the Chairman of the church, Apostle Eric Nyamekye, had no doubt in his abilities and what God could do with him. Prof. Ellis often says that “it is a huge risk that Chairman Nyamekye took with my appointment. For what could convince a leader to appoint a 60-year-old retiree to head a crucial ministry like the Children’s Ministry of one of the fastest-growing global Pentecostal churches like The Church of Pentecost? I believe this risk has made me realize the gem of a leader Apostle Nyamekye is, who could make bold decisions when the need be.”

But just like David, who had ‘secretly’ undergone training in the wilderness as he tended his father’s flock, unbeknown to many who may have had some reservations, Prof. Otoo Ellis had acquired several life experiences backed by the grace of God to accomplish great feats in the Kingdom of God in the area of Children’s Ministry. Many may not be aware of his many years as a Children’s Worker at PIWC Asokwa even when he was Vice-Chancellor for KNUST. He had also served as a Children’s Worker in Canada while studying there. I believe these and many more experiences as an educator, backed by the grace of God, had prepared him enough for this new assignment (1 Samuel 17:32-37).

A SERVANT LEADER

It is a fact, if not a misconception, that many who come close to high achievers in life feel some sense of inadequacy, and sometimes inferiority complex takes a better part of them. Many leaders may take advantage of such inadequacies in their subordinates, lording over them and making them feel more useless in their presence. It takes only servant leaders to change that narrative by stooping so low into the ‘gutters’ of their followers, rolling up their sleeves, assuring them of his being there for them, and helping them grow together with him.

Such leaders create an atmosphere that makes their followers lose sight of their inadequacies and rather focus on their strengths, no matter how small they may be, and grow to their optimum best. That’s the kind of leader Pastor Prof. William Otoo Ellis is. He is learned but ever learning. He knew it all, but among his team, he made himself lowly to learn from others no matter what they brought on board. A professor who will submit his scripts to first-degree holders to read through and correct mistakes and even critique his work if need be. That is the man, Prof. Ellis.

His invitation to a selected few in 2023 to a mid-term review meeting at Pentecost Convention Centre, Gomoa Fetteh, where he submitted his four-year vision on the chopping board for his subordinates to dissect and rearrange it after two years of its implementation attests to his humility and his willingness to learn from a broad spectrum and strata of society.

I remember after the maiden Foundation Builders’ Conference (his brainchild) in 2022, he stood with me for almost an hour speaking to me concerning the reason behind his appointment by the Chairman and Executive Committee of the Church, what the Lord has dropped in his heart to do with the ministry, among other things. I was like, how does all this he was talking about concern me? But one thing he said that broke me was, “Sammy, I need your help!” If I were a Nigerian, I would have surprisingly shouted, ‘chaiii!!!’ A professor needing help to accomplish his purpose from an undergrad. This is a question for the gods. But I would later appreciate that as a mark of humility, which I have coveted in my short but nurturing walk with him.

A VISIONARY

Just like Nehemiah, he came, saw, surveyed the ruins in the ministry, relied on the Lord in the face of various challenges, envisioned, and started building a custom-made ministry for The Church of Pentecost. A building-up process that will give an identity to the ministry. In my private interaction with him, he came across as a man carrying a huge burden in his spirit and yet was willing to bear the full load, whether with or without the help of others. A man willing to stand by his convictions while having patience for everybody to buy into his ideas.

You will often see him in his private times with a jotter or diary and a pen, scribbling down ideas and thoughts the Lord drops in his heart concerning the ministry. Ideas he will prayerfully incubate in his spiritual womb while courting the support of leadership to deliver them. I wish to get hold of one of such memoirs.

The Children’s Ministry of The Church of Pentecost can today be seen as having a unique identity of its own after over 50 years of its existence. All thanks to a visionary leader who decided to break away from the status quo and dare to be different. The result is the great visibility the ministry has gained today.

A TRANSGENERATIONAL LEADER

When you interact with him, you can only appreciate how concerned he is about the next phase of the Ministry going into the future.

A few days ago, having been appointed to take over from him, he expressed his hope for my success as I take over from him. He assured me of his total support and stated, “I know with God, you will succeed. Know that every leader hands over to himself because his success in leadership depends on the success of his successor.” I thought that statement was really profound. And I believe that should be the mindset of all those whose works must outlive them. In our political space today, many will wish for the failure of their successors so that their own work will continue to stand out. Prof. Ellis is an exception. He celebrates the success of his predecessors, works his way into ministry, builds his own, and works his way out of ministry, paving the way for the next generation of leaders.

A SELFLESS LEADER

A scripture in 1 Samuel highlights the dividing line between people who are in ministry to serve God’s purpose and those around to serve their own interests. God, through the boy Samuel, spoke to the house of Eli these words: “³⁵And I will raise me up a faithful priest, that shall do according to that which is in mine heart and in my mind: and I will build him a sure house; and he shall walk before mine anointed forever. ³⁶And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread, and shall say, Put me, I pray thee, into one of the priests’ offices, that I may eat a piece of bread” (1 Samuel 2:35-36, KJV).

Pastor Prof. William Otoo Ellis was cast in the mold of a faithful priest who did not accept coming into full-time ministry to accumulate wealth for himself and his family but as a person who was willing to let go of all fringe benefits just to serve the purpose of his master.

It may be a surprise to many that he gave pro bono service to the church for the past four years. Even the few allowances he received were ploughed back into the work. The imposing edifice, the Children’s Auditorium at Pentecost Convention Centre, built from scratch from his and his nuclear family’s resources, attests to this trait. He saw money and the church as belonging to the Lord and so needed to be managed with integrity. His leadership has saved the ministry many thousands of Ghana Cedis, making strategic investments for the ministry going into the future, like David did for his son Solomon in 1 Chronicles 22:5. The commendation by the Chairman of the Church in 2022 during the General Council Meeting, referring to the Children’s Ministry as one of the ministries that have ensured prudent financial management, is a feather in his cap.

Oh, that all ministers of the gospel will learn from this attitude of selflessness.

HIS SENSE OF APPRECIATION

I have come close to many leaders, but few could come out of their way to recognize and appreciate the efforts of their subordinates in achieving organizational goals. Prof. Ellis’s sense of appreciation, both to God and humanity, is out of this world. His messages were full of gratitude to God for His grace and for counting him worthy to serve Him and His people in times like this. Sometimes, I felt his ‘thank you’ for every little thing one does was becoming one too many. But that was the man, Pastor Prof. William Otoo Ellis.

THE UNCONVENTIONAL PREACHER

Many preachers often pick out biblical characters who have portrayed positive traits in their preaching. Hardly will you hear preachers glean positive lessons from characters such as Delilah, Judas Iscariot, and so on, who are perceived as negative. I remember one of his messages entitled ‘Delilah, a Symbol of Persistence,’ where he brought out priceless lessons from the life of this so-called evil woman. This is out of this world. This attests to his level-headedness and willingness to give everybody a chance to prove themselves without any prejudice. It also speaks volumes about how he could unravel gems out of a shell of dirt.

Anyway, someone should tell him that he still owes some of us a message on Judas Iscariot.

HIDDEN FROM THE CAMERAS BUT HIS WORKS WERE IN THE PUBLIC SPACE

Out of experience, he finds it very difficult standing before the cameras. He will often say, “You know I am not a media person,” in instances when you really need an interview from him. He has no social media handles and pages, but his fruitfulness and work are public knowledge.

He will not arrogate to himself praise for the things he has done, neither will he usurp the successes of his team members and his subordinates. He believed in the principle of letting his works speak for him rather than pulling up stunts on the media space.

Sometimes, finding pictures of him for various purposes becomes an uphill task. But his work cannot be hidden because the beneficiaries will continue to trumpet the impacts he has made and continues to make on humanity.

HIS SENSE OF HUMOUR

It is unthinkable that a man of his stature will spare some time to share in light moments with his subordinates. He makes the work environment relaxing enough for all. You can’t believe it if one describes him as a ‘tease’ sometimes. But he is a cocktail of all.

He kept his focus on his task but gave people the impression that he was human after all.

CONCLUSION

When you see people shedding tears upon the announcement that their leader is retiring, then you can appreciate the kind of person such a leader was.

As you retire from active ministry on Sunday, July 28, 2024, always know that you came, you saw, and you conquered. You have proven to the world that it is not the number of years one spends in leadership that matters but the impact one makes.

You have paid your dues in this short space of time, and your legacies will forever live on. May posterity look on you with gratitude.

I know you are retired but not tired, and for some of us, we will continue to drink from your deep brook of experience.

Have a restful retirement, sir.

Written by Pastor Samuel Avornyo (Assin Bereku District)