Posts in category: Articles

INTRODUCTION

In today’s generation, certain acts and behaviours are often considered normal, even among young believers, without proper scrutiny against the Word of God or the leading of the Holy Spirit. Consequently, many individuals find themselves defiled, often unaware of their spiritual condition.

Let us draw inspiration from the story of Daniel, Shadrach, Meshach, and Abednego, who faced a similar challenge during their time in Babylon. In Daniel 1:3-4, we learn that these young men were brought into the service of the Babylonian king and were enticed by the lavish provisions set before them. Temptation surrounded them, and the allure of indulgence threatened to lead them astray. Amidst these temptations, Daniel made a firm resolve not to defile himself with the king’s food and wine. In verse 8 of Daniel chapter 1, the Bible says, “But Daniel resolved in his heart not to defile himself with the royal food and wine.” Daniel demonstrated unwavering determination as he resolutely set his heart and purpose not to violate the divine decrees of his God. Even in the midst of captivity, he tenaciously held onto his convictions, steadfastly refusing to compromise and defile himself in any manner. His commitment to remain faithful to God and His decrees, even in captivity, serves as a powerful example of unwavering dedication to holiness.

To defile oneself means to make oneself spiritually unclean or impure. As believers, we have been redeemed and cleansed by the precious blood of Jesus Christ. Thus, defiling ourselves would entail returning to our former ways.

In Matthew 15:11, Jesus brings a profound revelation regarding defilement. When questioned by the Pharisees about ceremonial cleanliness, Jesus responds, emphasising that what enters the mouth does not defile a person. Instead, it is what proceeds out of one’s mouth that reveals the true state of their heart. Unlike the Old Testament era, where specific foods and drinks were deemed unclean, the finished work of Christ has made all food clean. Our holiness is not determined by external factors but by the transformation that occurs within us through faith in Jesus Christ.

WHAT THEN DEFILES A MAN?

Jesus, in His teachings in Matthew 15:18–20, reveals the true origins of defilement. Let’s read:

“But the things that come out of a person’s mouth come from the heart, and these defile them. For out of the heart come evil thoughts – murder, adultery, sexual immorality, theft, false testimony, slander. These are what defile a person, but eating with unwashed hands does not defile them.”

Expounding on the matter, Jesus explains that the words that proceed from a person’s mouth are reflections of the condition of their heart, and it is these words that defile them. From the depths of the heart, various sinful thoughts and intentions arise, such as murder, adultery, sexual immorality, theft, etc. These deeply rooted impurities are what truly defiles an individual, as they originate from within. Jesus clarifies that external actions, like eating with unwashed hands, do not possess the power to defile a person. Rather, it is the corrupt contents of the heart that ultimately determine one’s spiritual state.

This insightful teaching from Jesus highlights the significance of guarding our hearts diligently. It reminds us that the purity of our innermost being impacts our words, actions, and overall character. By addressing the root of defilement—the heart—we can strive towards genuine holiness and cultivate a life that is pleasing to God.

WHAT THEN SHOULD WE DO?

In light of the understanding that defilement stems from the heart, we are compelled to take action. Proverbs 4:23 provides us with invaluable guidance on how to proceed:

“Above all else, guard your heart with all diligence.”

As dearly beloved children of God, let us embrace this divine instruction and wholeheartedly commit ourselves to safeguarding our hearts. With utmost care and vigilance, we should protect our innermost being, ensuring that it remains free from contamination and impurity. By doing so, we honour God and preserve the sanctity of our relationship with Him.

In this pursuit, we must anchor ourselves firmly in the Lord, trusting in His faithfulness and relying on His strength. As we remain rooted in Christ Jesus, our Savior and Lord, we receive the power and grace needed to overcome the temptations and influences that seek to defile us.

May these words serve as a gentle reminder and encouragement to prioritise the guarding of our hearts diligently. Let us continually seek the guidance of the Holy Spirit, allowing Him to purify our innermost being and align our thoughts, words, and actions with God’s righteous standards.

Written by Deacon Derrick Ameyaw Asamoah (Peniel English Assembly, Sagnarigu District – Tamale Area)

The euphoria surrounding preparation, planning, and packing for excursions, retreats, travel, and convention trips is better experienced than narrated. It becomes even more intense when you are fortunate enough to be invited as a key participant in the program at hand. On one occasion, I was invited to participate in a 4-day program at the Pentecost Convention Centre (PCC), located in Gomoa Fetteh, in the Central Region of Ghana. The thoughts of the serene environment, the ambience, and the spiritual connectivity of the Centre alone would make anyone contemplate what to pack in their luggage. My wife assisted me in packing the items I needed. Interestingly, the packing process started in one room and had to be completed in another. With her help, I selected shirts of various types, a pair of trousers, suits, new and undershirts, pants, and shoes of different kinds and colours, and to appear official as a Minister of the gospel, a couple of ties and clerical attire. Consequently, I had a whole bag filled with electronic gadgets, another for personal belongings, and the suits and shirts neatly ironed and hung in the back seat of my vehicle.

On the day the power-packed programme concluded, and I entered my lodging room to begin packing my belongings, I realised that out of the five black shoes I had packed, only one had been worn throughout all the sessions. Surprisingly, neither of the two body sprays I brought for the trip was used. To my embarrassment, I only needed three out of the many colourful shirts, both new and old, for the entire program. The suits were untouched as well, so you can imagine the number of undergarments I packed that went unused. Do I need a lecture on planning and packing for trips? I don’t think so because, at the time of packing, there were justifiable reasons for every item I chose and the amount of luggage I carried. Why did I only use 10% of the things I brought but still had a great time and looked presentable throughout the sessions? The Holy Spirit provided me with an excellent but profound answer when He said, “Just enough should have been okay as pilgrims in this life.” Wow! Jesus’ advice to the disciples came to mind. He instructed them, saying, “Don’t carry a traveller’s bag with a change of clothes and sandals or even a walking stick. Don’t hesitate to accept hospitality, because those who work deserve to be fed” (Matthew 10:10). Although the definition of “enough” may vary and be challenging to determine, the Holy Spirit teaches us to recognise what constitutes enough in everything that comes our way. I also realised on the day we were all packing our luggage from our rooms and vehicles were departing in groups, how empty and lonely the few who remained at the Centre would feel when all the participants were gone. Through my numerous visits to the Pentecost Convention Centre (PCC), where I invite you to embark on a journey of spiritual renewal with your family and friends, I have learned the following lessons worth sharing:

1. In this life, we don’t need everything our hearts and minds, or others make us believe we do.
2. Therefore, let us not fight and acquire things through ill-gotten means, knowing they will only become extra baggage that weighs heavily on us when our time in this life is over.
3. Unfortunately, we often accumulate more by impulsively buying when we encounter enticing goods and electronic gadgets on display. So, even though you may have travelled with, let’s say, 15kg luggage, you may return home with more than you initially carried, even though only a few of the original items were used. I have also discovered items I purchased at the Centre during programmes that remained in their wrappers for months or years in my wardrobe. Did I really need them? No! But at the time, friends, my own mind, the vendors, and my own desires convinced me beyond doubt to get them. Can you imagine how I would feel now if I had argued with my spouse, family members, or friends for not supporting me financially to acquire such things?
4. Just enough for the journey should be our aim. The determination of the measure of “enough” is why Jesus sent the Holy Spirit to be with us until the end of this age.
5. It may be challenging to put into practice, but it seems we may need to periodically clear out our shoe racks and wardrobes of items we never wore or used, if not on a yearly basis. Your strong disagreement with me only confirms why God used my numerous trips to the Convention Centre to teach me this lesson in our walk with Him. Open your eyes, and He may even use more vivid life experiences to illustrate this truth to you. Let us learn quickly so that we won’t have regrets sooner rather than later.
6. When accumulating wealth and possessions, don’t solely rely on your heart, mind, friends, or environment. Seek the guidance of the Holy Spirit.
7. Not everything we possess should be for our exclusive use. Some things come into our hands for the benefit of others. Help those in need because we always have something to share with others. The right time for kindness and sharing doesn’t wait for the perfect moment.
8. Greed, grabbing (excessive desire), and longing for more are not uncommon when the self is in control. It is the default state of the fallen nature. However, it becomes a significant issue when it persists even after years of walking with the Lord and fellowshipping with other believers.
9. The struggle and desire for so-called “comfortable” rooms or strategic locations for commercial activities should be approached with caution. Once the program is over, you will leave that room, space, or facility that you pushed and bulldozed your way into occupying.
10. Embrace every aspect of programs, including the sometimes uncomfortable queues in the dining hall, because when vehicles start to depart, and people bid farewell, you begin to recognise the value of human connection and the warmth they bring wherever they are. That quiet atmosphere and sudden void when people start to leave, can be quite profound, especially for the Centre Manager who resides there. Therefore, make good use of people while they are within reach, as they will not always be present.

CONCLUSION

One day, after our work is done, we will bid farewell to this life. We must strive to learn quickly from the Holy Spirit that just enough should be sufficient for our pilgrimage in this life. When I started packing my things and realised I didn’t need everything I had brought to the Centre, I regretted inconveniencing those who had helped me with the packing, loading, and unloading of my belongings. Instead of judging me as fashion-blind, old-fashioned, or overly simplistic, ask yourself, “Did I truly need all of these things for my trip?” Why then, the hassle and stress? Let Moses’ prayer in Psalm 90:12 be ours as well: “Teach us to number our days, that we may gain a heart of wisdom.” 1 Timothy 6:6-7 states, “But godliness with contentment is great gain. For we brought nothing into the world, and we can take nothing out of it.” May the Lord grant us discernment, wisdom, and understanding as we journey through this life’s corridors.

Written by Pastor James Orhin Agyin

INTRODUCTION 

In 1 Corinthians 12:7-10, the Bible lists the “interpretation of tongues” as one of the manifestations of the Spirit or one of the things given through the Spirit commonly referred to as “spiritual gifts”. This has caused many to “theologise” on why the Bible uses the word “interpretation” and not “translation” of tongues, with many suggesting that “translation is word for word, interpretation is thought for thought”[1]. In this paper, we will demystify the word “interpretation” from the linguistic and theological angles, delve into the difference between translation and interpretation as well as the real meanings of “word for word” and “thought for thought” which will lead to a discovery of dynamic equivalence and formal equivalence.

WORD FOR WORD VS CORRECT TRANSLATION 

Let’s consider the translation of the following sentences from Akan/Twi to English.

1. Bra ha
2. W’adi nfie sɛn?
3. M’adi mofrasɛm

Table 1: “Word for word” and “Proper Translation” renditions of some sentences from Akan/Twi to English

Source: Author

Alternatively, let’s consider the translation of the following sentences from French to English.

1. Viens ici
2. Tu as quel âge?
3. Je vais bien

Table 2: “Word for word” and “Proper Translation” renditions of some sentences from French to English

Source: Author

We see clearly from the tables above that the proper translation of these sentences is not always “word for word”.

It is, therefore, a misconception to say that “translation is word for word”. It’s like saying: “In the Church of Pentecost, ‘missions’ is about the work abroad or outside Ghana” (as we erroneously hear sometimes when it is time for missions offering).

APPROACHES IN TRANSLATION 

“Word for word”, also known as literal translation is just one (there are many others) of the approaches or techniques in translation. As seen in the sentences above, a correct translation is sometimes “word for word” (just like a correct interpretation!). Yes, the “word for word” approach is also used in interpretation i.e. a written text, when read out or spoken, will be interpreted the same way it is translated.

DEMYSTIFYING THE WORD “INTERPRETATION “

One major challenge with the understanding of the topic under discussion is how one understands the word “interpretation”.  The word interpretation is a noun which derives from the verb “to interpret”. According to the Oxford Learner’s Dictionaries, the following are various definitions and examples of what it means to interpret:

1. [transitive] interpret something to explain the meaning of something

• The data can be interpreted in many different ways.
• [transitive] to decide that something has a particular meaning and to understand it in this way
• interpret something as something I didn’t know whether to interpret her silence as acceptance or refusal.
• [intransitive, transitive] to translate one language into another as it is spoken
• He took me with him to interpret in case no one spoke English.
• [transitive] interpret something to perform a piece of music, a role in a play, etc. in a way that shows your feelings about its meaning
• He interpreted the role with a lot of humour.

Now let us look at the word “interpretation” in theology. W. Randolph Tate, in the third edition of his book entitled Biblical Interpretation: An Integrated Approach, has this to say:

Hermeneutics in the broad sense is bipolar: exegesis and interpretation. Exegesis is the process of examining a text to ascertain what its first readers would have understood it to mean. The varied set of activities which the hermeneut performs upon a text in order to make meaningful inferences is exegesis. Interpretation is the task of explaining or drawing out the implications of that understanding for contemporary readers and hearers…

The terms hermeneutics       and     interpretation, however, are often used interchangeably to refer to the process of determining the meaning and significance of a text.

Many ascribe the meaning that the word “interpretation” carries when used in reference to data, art, etc. (as seen in the dictionary definitionsss 1, 2 & 4 above) or in the theological subfield of biblical hermeneutics (bringing out the meaning and significance of a biblical text), which leads them to the erroneous conclusion that interpretation in tongues speaking is ‘thought for thought’.

One must not lose sight of the fact that in 1 Corinthians 12:7-10, the word “interpretation” is used in reference to a language (speaking in tongues). Hence, the dictionary definition 3 above is the right one to use and have in mind when one tries to understand what the Bible means by “interpretation of tongues”. Simply put, the word “interpretation” in 1 Corinthians 12:7-10 is used in the linguistic sense and not in the hermeneutical sense or any other sense.

For the avoidance of doubt, the difference between the interpretation of a biblical text and that of a spoken language is captured in the table below:

Table 3: ‘Biblical Interpretation’ and interpretation into French and English of a spoken sentence from Akan/Twi language.

Source: Author

We see clearly from the table 3 above that interpreting into a language is not the same as interpreting a biblical passage.

TRANSLATION VS INTERPRETATION 

The Institute for Applied Linguistics of the University of Kent explains that “on a general level, the difference between interpretation and translation is that interpretation deals with spoken language in real time while translation focuses on written content.”

According to the American Translators Association, translators translate written text and interpreters interpret spoken or sign language.

In this light, a major difference between translation and interpretation is that translation is done of a written text (from language A to B or vice versa) whereas interpretation is done of a spoken word (from language A to B or vice versa.)

It is 100% accurate to say “tongues can only be interpreted and not translated”. And the reason is that tongues are spoken, not written. Yes, spoken word can only be interpreted and not translated!

But it’s misleading or even erroneous to say or add that “translation is word for word” and interpretation is “thought for thought”.

As already stated, “word for word” is just one of the approaches or techniques used in translation.

Similarly, the “word for word” approach is also used in interpretation! The sentences in the tables above, whether written or spoken will not be any different when they need to be said from Akan/Twi or French to English.

THOUGHT FOR THOUGHT TRANSLATION 

Some Bible TRANSLATIONS actually adopt the “thought for thought” approach, which is also known as Dynamic Equivalence (for instance the New International Version, Good News, Message Bible) whereas others adopt the “Word for word” approach also known as Formal Equivalence (such as the King James Version, American Standard Version, New American Standard Version, Young’s Literal Translation, English Standard Version).

So clearly, the “thought for thought” approach is not the preserve of interpretation. The “thought for thought” approach is also used in translation. Yes, translation is also “thought for thought”!

CONCLUSION 

It is misleading or even erroneous to state that “translation is word for word, interpretation is thought for thought”. Both translation and interpretation can be done using both the “word for word” and “thought for thought” approaches, depending on the nature of the text being worked on.

The Bible mentions “interpretation” of tongues because tongues are spoken as a language and not written, hence can only be interpreted.

It is therefore 100% accurate to say that “tongues can only be interpreted and not translated”. Bible translations such as the New International Version, Good News, Message Bible all use the “thought for thought” approach in translating the original biblical texts into the English language.

BIBLIOGRAPHY 

American Translators Association “Translator vs. Interpreter: What’s the difference?” https://www.atanet.org/client-assistance/translator-vs-interpreter/

Drew Reichard “Why View a Bible Passage in More Than One Bible Translation?” https://www.biblegateway.com/blog/2018/07/why-view-a-bible-passage-in-more-than-one-bible-translation/amp/

Inter Translations “What are the main techniques of translation?” https://www.intertranslations.co.uk/what-are-the-main-techniques-of-translation/amp/

Kent State University “TRANSLATION VS. INTERPRETATION: HOW DO THEY DIFFER?” https://www.kent.edu/appling/matranslationonline/blog/translationvsinterpretation

Oxford Learner’s Dictionaries “Interpret verb “

The KJV Store “The Difference Between Formal and Dynamic Equivalence” https://www.thekjvstore.com/articles/the-difference-between-formal-and-dynamic-equivalence/

The Biblical Foundation “How to Interpret speaking in tongues” Interpretation of Tongues (Common Questions Answered) – Accessed on 29^th June 2023.

W. Randolph Tate Biblical Interpretaion: An Integrated Approach, 2014 (3^rd edition)

Wikipedia “Dynamic and formal equivalence” https://en.m.wikipedia.org/wiki/Dynamic_and_formal_equivalence

1 Corinthians 12:7-10 NIV “Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.”

1 Corinthians 14:27-28 NIV “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.”

Analysis by Rev. Daniel Nana Sei Mensah, Resident Minister, PIWC French, Accra.

Member, International Association of Professional Translators and Interpreters (IAPTI). E-mail: Daniel.NanaSei-Mensah@thecophq.org

[1] The Biblical Foundation “How to Interpret speaking in tongues” Interpretation of Tongues (Common Questions Answered) – Accessed on 29^th June 2023.

The Guinness Book of Records, known for inspiring tens of thousands of people to attempt record-breaking feats, originated from an idea conceived by Sir Hugh Beaver, a British engineer and industrialist who was the managing director of Guineas Brewery. The book initially aimed to settle trivia disputes among bar patrons. In 1950, Sir Beaver was involved in a debate about the fastest game bird in Europe during a shooting party, but the answer could not be found in any bird reference book. To resolve the issue, he sought the assistance of sports journalists Norris and Ross McWhirter, leading to the establishment of Guinness Superlative Limited in November 1954, which handled the publication of the book.

The Guinness Book of Records keeps records of individuals who accomplish spectacular and extraordinary feats that others cannot replicate. By 2022, over 60,000 people had been catalogued in the publication’s database. One recent example that has captured global attention is Nigeria’s Hilda Baci, who set a record by cooking for 93 hours and 11 minutes.

Being included in the Guinness Book of World Records brings international recognition and fame. People receive high praise and applause from all over the world. It is indeed prestigious to be listed in one of the world’s most popular record books. However, all these accolades and adulations will eventually fade away.

The most significant and crucial question that every individual must answer for themselves is, “Is your name in God’s Book of Life?” It is an undeniable fact that most people, including Christians, are often interested in receiving human praise. These individuals may do things solely to gain recognition from the congregation. For example, they may give substantial offerings to have their names mentioned, not because they genuinely want to support God’s work but to receive applause from others. Moreover, many are driven by titles and earthly recognition rather than having a heavenly mindset.

I recall a story about an elder who became furious when a member refused to address him with the title “Elder.” In 2 Corinthians 5:10-11, it is stated that we will all appear before the judgment seat of Christ to receive the things done in the body (ESV). Judgment will be based on our faith in Jesus Christ as our Lord and Savior and our actions on earth.

While it is commendable to work hard and earn titles such as Apostle Doctor, Apostle Professor, Most Reverend Father, or Archbishop, among others, it is important to note that these respected titles and others like them will not guarantee entry into heaven. Instead, our actions and deeds will be the determining factor. It must be understood that heaven will be a level playing ground for all believers, where their actions, not positions or titles, will be evaluated.

Our Lord Jesus admonished the Apostles not to rejoice because demons and spirits submitted to them but rather because their names were written in heaven (Luke 10:20). Many will say to Him on the day of judgment, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and perform many miracles?” To them, Jesus will reply, “I never knew you. Away from me, you evildoers.” These will be the most painful and devastating words spoken by our Lord Jesus, indicating that our lives on earth were filled with deception and ultimately wasted. How disappointing that will be!

According to Revelation 20:11-15 (NIV), anyone whose name is not written in the Book of Life will be thrown into the lake of fire. Therefore, do not always be swayed by the praises you receive from people whenever you preach, sing, lead prayers, or engage in activities in the house of God. Take a moment to reflect personally and evaluate whether your lifestyle can secure you a place in the Book of Life. He who has ears, let him listen.

Written by Elder Richard Mbelembote (President, PENSA-Pentecost University)

“As for you, see that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. And this is what he promised us – eternal life.” – 1 John 2:24-25 (NIV)

God’s purpose for His people is to remain in Him and be rooted in His Spirit. Salvation comes to transform sinners from the world and bind them with God. This year’s theme of The Church of Pentecost provides timely advice to draw Christians’ attention to their identity and purpose as saved by Christ Jesus.

As Christians, our identity and purpose in life are rooted in our relationship with Jesus Christ. However, many believers struggle to truly understand their identity and purpose, leading to insecurity, doubt, and confusion.

The concept of the repositioned Christian refers to a believer who has fully embraced their identity and purpose in Christ and actively lives by it. This involves a deep understanding of who you are in Christ and a commitment to fulfilling your God-given purpose.

To become a repositioned Christian, you must first understand your identity in Christ. This means recognising that you are a child of God, redeemed by the blood of Jesus, and fully accepted in Christ (Ephesians 1:5-7, Colossians 2:13-14). The name we carry as Christians is powerful enough to save us from all circumstances and sins. Therefore, we must let the name impact our lives and distance ourselves from anything that goes against the name of Jesus. As our dear Chairman, Apostle Eric Nyamekye, has said, “When your name is destroyed while you are still alive, you could be useless.” The name ‘Christian,’ which means followers of Christ Jesus, should not be tarnished but used to win souls, preach the gospel, and cast out demons.

Your purpose as a Christian is also rooted in your relationship with Christ. As believers, we are called to love God and love others (Matthew 22:37-39), make disciples of all nations (Matthew 28:19-20), and use our spiritual gifts to serve the Body of Christ (1 Corinthians 12:12-27).

Becoming a repositioned Christian involves fully embracing your identity and purpose in Christ and actively living out your faith. This means developing a deep relationship with God through prayer, studying the Bible, and being involved in a local church community.

It also means actively seeking out opportunities to serve others and share the love of Christ with those around you. This can be done through volunteering, missions work, evangelism, or simply reaching out to your friends, family, and co-workers with the gospel. Ultimately, the repositioned Christian is one who is fully surrendered to God, living out their identity and purpose as a child of God and making an impact for the Kingdom of God in their world.

CONCLUSION

Understanding your identity and purpose as a Christian is essential to becoming a repositioned Christian. By fully embracing your identity in Christ and actively pursuing your God-given purpose, you can live a fulfilling and impactful life for the Kingdom of God. Let us reflect on the beauty of Christ Jesus, laying down our earthly trophies and taking up the cross. The world has nothing good for us. Let us all rise and get involved in possessing nations from every angle, including our societies, sports, entertainment, education, politics, music, work, and leadership.

Written by Dennis Quaicoe (Axim Area / PENSA Pentecost University)

INTRODUCTION

In the era of new media and digital communication, religious institutions have had to adapt to the changing landscape of technology. The Church of Pentecost, as a prominent global denomination, serves as a fascinating case study to examine the effects of new media on the church. This article explores how The Church of Pentecost has embraced new media, analysing its impact on spirituality, community building, evangelism, and overall religious experience within the context of this specific denomination.

Embracing Online Worship

The Church of Pentecost has recognised the potential of new media to extend its reach and engage with a broader audience. Through the use of live streaming platforms, the church now broadcasts its services and events online. One notable example is the Chairman’s Sunday evening service, which has blessed many homes ever since it was introduced during the pandemic.

Additionally, the Tuesday evening intercessory prayers have become a platform of intercession for all members of the church to meet together every Tuesday evening and pray, something which wouldn’t have been possible but for the power of new media. These initiatives have brought the church closer to its members and allowed them to actively participate in worship regardless of their physical location. The Church of Pentecost’s utilisation of new media has made online worship a significant part of its members’ spiritual journey.

Fostering Global Community

New media platforms have enabled The Church of Pentecost to foster a sense of global community among its members. Social media groups, online forums, and websites have provided spaces for believers to connect, share testimonies, and support one another. For the first time in the church’s history, a global ministers and wives conference was held, where through the power of technology, all ministers and wives across the 191 nations came together. This conference facilitated global interaction, strengthening the sense of unity and fellowship among ministers worldwide. Recently, there was a global all-elders seminar where it was also possible to stream to participants across the world via Pentv, Zoom, Facebook, and other new media platforms. Perhaps what we are eagerly waiting for is a global general convention!

These initiatives have allowed The Church of Pentecost to create a global community transcending geographical boundaries, enabling believers to connect and learn from one another.

Amplifying Evangelistic Efforts

The Church of Pentecost has leveraged new media tools to amplify its evangelistic efforts. Social media platforms such as Facebook, Twitter, and YouTube have been utilised to share the gospel, testimonies, and church activities with a wider audience. The denomination’s official website (www.thecophq.org) serves as a hub for evangelistic content, providing resources for individuals seeking spiritual guidance. Through digital media, The Church of Pentecost has expanded its evangelistic reach, reaching individuals who may not have been exposed to the denomination through traditional means. The power of new media has enabled the church to disseminate its message effectively and engage with individuals globally, contributing to the growth of the denomination.

Facilitating Discipleship and Spiritual Growth

Digital media has played a crucial role in facilitating discipleship and spiritual growth within The Church of Pentecost. The denomination has developed mobile applications and online platforms that provide access to devotionals, Bible study materials, sermons, and other resources. These tools allow members to engage with spiritual content conveniently, deepening their understanding of the Scriptures and strengthening their faith. The Church of Pentecost has embraced the use of podcasts, webinars, and online courses, providing avenues for continued learning and spiritual development. These initiatives have empowered members to engage with their faith more actively and participate in ongoing discipleship journeys, irrespective of their physical location.

Navigating Challenges and Maintaining Doctrinal Integrity

While new media has brought tremendous benefits, it also presents challenges for The Church of Pentecost. One challenge is internet connectivity, particularly in some regions in Ghana where a majority of the church’s members reside. Limited access to reliable internet services can hinder the participation of members in online activities and limit their engagement with new media platforms. It becomes crucial for the church to address this issue by advocating for improved internet infrastructure and exploring alternative methods of connectivity such as mobile data networks or cchurch auditoriums Wi-Fi initiatives.

Another challenge is ensuring that rural members of The Church of Pentecost are well-educated on the use of new media. Many rural communities may need more exposure to technology and may require assistance in navigating online platforms and digital tools. The church can address this challenge by organising training sessions and workshops that equip rural members with the necessary skills to effectively utilise new media for worship, fellowship, and evangelism. By bridging the digital divide, The Church of Pentecost can ensure that all members, regardless of their geographical location, can fully benefit from the opportunities presented by new media.

The Church of Pentecost’s embrace of new media aligns with the biblical principles of reaching out to the world and spreading the message of faith. The Bible encourages believers to use every available means to share the gospel and make disciples of all nations.

In Matthew 28:19-20, Jesus commands his disciples, “Go therefore and make disciples of all nations, baptising them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I have commanded you.” New media provides a powerful platform to fulfil this command, enabling The Church of Pentecost to reach a wider audience and impact lives across borders.

Furthermore, the Apostle Paul’s use of technology in his ministry serves as an inspiration for leveraging new media in the church. Paul wrote letters to various churches and individuals, utilising the available means of communication during his time to spread the teachings of Christ and provide guidance to believers. In Colossians 4:16, Paul instructs the Colossians, “And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.” Paul’s use of written communication parallels the use of digital media today, emphasising the importance of embracing technological advancements for the sake of the gospel.

The Church of Pentecost serves as a compelling case study of how new media has influenced religious institutions. By embracing new media, the denomination has expanded its reach, fostered a global community, amplified its evangelistic efforts, and facilitated discipleship and spiritual growth. The Chairman’s Sunday evening service, the intercessory prayers, the global conferences, and the plethora of online resources available are testaments to the positive impact of new media on the church. However, The Church of Pentecost also faces the challenge of maintaining its doctrinal integrity in the digital age. It must navigate issues such as misinformation, online controversies, and the risk of diluting biblical teachings. The denomination’s commitment to discernment, grounding its members in biblical principles, and encouraging critical thinking when engaging with online content are crucial for maintaining the integrity of its message.

By effectively navigating these challenges and capitalising on the opportunities presented by new media, The Church of Pentecost continues to thrive and adapt to the evolving needs of its members in the digital era. As technology continues to advance, The Church of Pentecost stands as a beacon of how new media can be harnessed to spread the gospel, build community, and nurture spiritual growth in the 21st century. As the Apostle Paul writes in 1 Corinthians 9:22, “I have become all things to all people, that by all means, I might save some.” Embracing new media allows The Church of Pentecost to become relevant and relatable to the diverse needs and preferences of people in today’s digital world.

As The Church of Pentecost moves forward in its journey with new media, it is essential to remember the timeless principles and values outlined in the Bible. Proverbs 4:25-27 advises believers to “Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or the left; turn your foot away from evil.” This verse reminds the church to remain focused on its mission and purpose, using new media as a tool to fulfil its calling rather than being swayed by distractions or compromising its core beliefs.

The Church of Pentecost’s utilisation of new media is not just a response to societal changes but also a reflection of its commitment to embracing innovation while staying rooted in biblical teachings. As the world continues to evolve, the church must adapt and harness the power of technology to effectively communicate the timeless message of salvation and love.

CONCLUSION

In conclusion, the effects of new media on The Church of Pentecost are multifaceted and transformative. Through online worship, global community building amplified evangelistic efforts and facilitated discipleship; new media has become integral to the church’s journey in reaching and impacting lives worldwide. While challenges such as internet connectivity and maintaining doctrinal integrity exist, the church’s dedication to discernment, biblical grounding, and technological adaptation will enable it to navigate these obstacles successfully.

The Church of Pentecost’s embrace of new media aligns with the biblical call to spread the gospel to all nations, as exemplified by Jesus’ command in Matthew 24:14, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” By leveraging new media, the church positions itself to fulfil this mandate and engage with individuals in a digital age where connectivity and information flow are unprecedented.

As The Church of Pentecost continues to navigate the ever-evolving landscape of new media, it does so with an unwavering commitment to its core values, biblical teachings, and the transformative power of the gospel. By harnessing the potential of new media, the church embraces the opportunity to connect, inspire, and impact lives, fostering a global community that transcends physical boundaries and unites believers in their shared faith and devotion.

Through The Church of Pentecost’s case study, we gain valuable insights into the effects of new media on religious institutions and the possibilities it presents for spiritual growth, community building, and evangelistic outreach. As technology continues to advance, it is essential for churches and denominations to adapt, harnessing the power of new media while remaining rooted in biblical principles, ultimately fulfilling their divine purpose in a digitally connected world.

Written by Pastor Isaac Annor (PIWC Downtown-Ofaakor)

Introduction

Following the charge given by the Lord Jesus Christ for his disciples to venture into the world, evangelize and disciple the nations (Matthew 28:18-20), the Christian faith has been on a pilgrimage.  The fire of the Gospel has been burning its way into diverse cultural contexts. The journey of Christianity has been essentially eventful. The progress of Christianity creates a picture of water flowing through a landscape of an array of topography. As it ebbs along, it takes the shape of the valleys, traverses the hills, bridges the canyons, and generally finds an abode on the land. In the same vein, as Christianity encounters the cultural centres, it expresses itself in terms of the cultural ideologies and practices in which it finds itself. From Jerusalem to somewhere in Africa, Christianity presses on in the power of the Holy Spirit. It has always triumphed. There are always issues of Gospel and Culture encounter whenever the Gospel makes an incursion into a new territory with a unique cultural identity. Meanwhile, because God does not live himself without witness in the world (Acts 14:17; Romans 1:19-20), the Gospel always finds points of contact in these cultures. Where these familiar grounds in the culture and traditional religious apprehension are ignored in the imagination of the Gospel, Christianity becomes superficial and the faith of the people becomes wobbly. Against this backdrop, this article shall very briefly point out the sequela of the demonization of African culture and its attendant religion when Christianity entered Africa. It would discuss how vital engagement between Christianity and African traditional spirituality led to the rise of the Christian faith in Africa. Suggestions are given as to how Christians in Africa must relate to this religion of their ancestors towards a thriving Christianity.

The “Demonic” Victimization of African Culture and Traditional Spirituality

God is ultimately the originator of culture. He is the one who creates people and endowed them with the mind that they utilize to reflect on their surroundings and eventually inform their way of life. Culture encapsulates the entirety of the way of life of a people including but not limited to their language, food, religion, clothing, government, values, technology, and art. As people behold and reflect on the tangible aspect of their environment and the transcendental aspect, a worldview emerges. This is important to their way of life. This worldview connotes their philosophy of life and churns out unique beliefs and practices. It informs their religion. Today, to a significant extent, we can listen to and observe people from afar and tell who they are. We can thus talk about African culture, Western culture, and the diverse nuances within a large cultural pattern. Worldview, which is innate to culture, is thus intimately connected to the identity of a people.

Religion is key to culture. In Africa, religion is intertwined with all of life such that it is difficult to separate them. Religion in Africa is not that which is revealed to one person to be passed on to others. It is in continuity with the total way of life of African people. Africans are absolutely religious. This religion is African Traditional Religion. A unique spirituality emerges as Africans attempt to relate to the Transcendent. The various means by which the world of the spirit is approached in Africa define African Traditional Spirituality. This spirituality also includes the various attitudes Africans adopt in their quest to relate to the spiritual realm. This is the religion that Africans practised before the European missionaries entered Africa with Christianity.

I have indicated earlier that Christianity attempts to incarnate itself into the culture of any territory it enters. The Christian faith as presented by the European missionaries was cloth in cultural thought forms of the West. The West was very much impacted by the Enlightenment of the late 17^th century to the early 19^th century. The missionary work which was done in Africa by Europe was done through the lens of the West. The missionaries could not engage adequately with the African culture to enable a great harvest of people coming to faith in Christ. Unsurprisingly, many of the missionaries overly struggled to plant thriving churches.

African culture, and of course, African Traditional Religion (since they are intimately intertwined) was treated with contempt. It was regarded as animistic, primitive, and demonic. The result was that Christianity as was presented by these missionaries could not answers the questions and aspirations of the Africans who converted to Christianity. The result was a Christianity faith that was not deep-seated. In times of trouble, many of the African converts revert back to the African Traditional Religion for answers mainly through divinatory consultation. This is the result of the victimization of the African culture and religion. The effect is even felt today.

This attitude to find answers to life’s challenges find expression in the chase after oracles from “men of God” who claim to have answers to the questions of life people are confronted with, only for them to become deceived and cheated. This is one of the Achilles’ heel of Christianity on the continent of Africa.

The Eddies of African Christianity

When the 20^th century dawned, Africans strived to set themselves free from Western hegemony. From the arena of politics to religion, they sought to have inner reflections and to own their destinies. The first strand of resistance against Western dominance in Africa had a more political orientation. The second delves into the traditional religious recesses to express the Christian faith. These movements took inspiration from the Bible. The first reaction produced the ‘Nationalist’ churches or the ‘Ethiopianist’ churches. The AICs are the product of the second means of dealing with imperialist religious ideas that do not appeal to their (Africans’) worldview. These are churches that have been established as a result of the direct ministry of some indigenous prophetic figures. With respect to Ghana, their rise has been linked to the ministry of William Wadé Harris and Sampson Oppong. Garrick Sokari Braide is another important figure in the rise of AICs in West Africa. Other forerunners of the AICs include Simon Kimbangu of the Congo and South Africa’s Isaiah Shembe among others.

The display of spiritual power by the AICs appeals more to the Africans. This power ministry brought home the Gospel to them. The AICs became the precursors of the Pentecostal, then, the Charismatic movements in Africa. The AICs have been classified as Pentecostal today. These expressions of the Christian faith responded to the religious aspiration of the Africans since it engaged with vital elements of the African Traditional Spirituality. Pentecostalism, therefore, won many African converts when it swept over the African continent. Where the European missionaries struggled to win converts, the Pentecostal churches flourished. Engaging with African Traditional Religion, which is intimately interwoven with the African way of life is the eddies of Christianity in Africa.

In all of this rise in Christianity in Africa, Bible translation into the mother tongues of Africa played a major role. It was a catalyst indeed. These translations utilize elements of the African Traditional Religion. For instance, God in English has been translated into the Akan Bible as Onyankopɔn, Mawu in the Dangme and Ewe Bible, and Nyɔnmɔ in that of the Ga language.

Another example is the word “priest” as used in both the Old Testament and the New Testament. Literally, the term “priest” should have been rendered wɔnɔ in Dangme but osɔfo was used in place of wɔnɔ. Strictly speaking, osɔfo does not exist in Dangme. It was, arguably, loaned and altered slightly from Akan, which uses asɔfo for servants at the shrine. The Ewe Bible also uses osɔfo. The Akan uses ɔsɔfo for a Christian priest or pastor. Somehow, ɔkomfo, the actual term for an Akan traditional priest has been used synonymously with osɔfo. An ɔsɔfo is one who has a particular task at the shrine. He is not the one who is possessed by a deity and used as a vessel by the deity. However, the functions of both the ɔsɔfo and ɔkomfo are priestly. The point of the note here is that that Christian priest became ɔsɔfo, a term taken from the African Traditional Religion just like Onyankopɔn and Mawu among other personal names for the Supreme Being in various African languages. This means that the Almighty God is not a new concept introduced by the European missionaries. He is known in Africa already.

I could go on to give more examples including but not limited to such thematic terms like atonement, purification, angel, prayer, and prophet. Essentially, the African who becomes a Christian would realize that per his or her past in African Traditional Religion or Spirituality, he or she has encountered a familiar faith. African Traditional Religion, therefore, becomes a preparatory ground for the Christian Evangel. This is God leaving a witness of himself in the world. He is still working in the world in various cultures.

Concluding Remarks

Jesus Christ is Lord overall. Our appreciation of his Lordship calls for fruitful engagement with other faiths. In a religious pluralistic context, it is not an outright condemnation of cultures and religions but a vital reflection on them to be able to turn all cultures to Christ. If you treat chieftaincy as demonic because of its association with the ancestral cult through its black stool rituals and shun away from it, how can you possess that institution for Christ? This also includes other aspects of African culture and religion such as festivals, naming ceremonies, funeral rites, puberty rites, and other aspects of the African culture. It is laudable to see Christians doing works on how Jesus Christ comes alive in traditional festivals; how the sacrificial cult helps us to understand the atonement in Christ;  how key aspects of the Bible come alive when expressed in the African context, and to see African theological reflections on other themes of the Christian faith. May we not repeat the mistakes of the past. Let us not victimized African Traditional Spirituality again. Let all cultures be passed through the sieve of the Bible and may they be refined and converted to our Lord Jesus Christ.

Written by Elder Dr. Stephen Ofotsu Ofoe

David and his men had been rejected from joining the Philistine Army. King Saul, who was supposed to be their protector as their king, was also seeking to destroy them.

Out of frustration and disappointment, they decided to return home. It took them three days to journey back home. Unfortunately, upon their arrival, they realised that another group had raided their city while they were away. Their wives and children, the very people they had been striving for, had been taken captive. Their houses and properties had been burned once again. The entire city had become a pile of rubble (1 Sam. 30:1-4).

When David and his men saw the devastation and how life had dealt them a harsh blow, they became greatly distressed (1 Sam. 30:6). They lifted their voices and wept, and they wept bitterly for the captivity of their families.

What struck me the most in this story, prompting me to write this article, is that the men wept until they “had no more power to weep any longer” (1 Sam. 30:4). In other words, they had no one to console or comfort them in their pain. Therefore, they kept weeping until they had no more strength to continue. Hence, the subject of my article: “Men cry too.”

Men cry too, because they are human beings. They experience all the challenges and emotions that humans go through, and sometimes even more.

Unfortunately, men’s tears often go unnoticed. No one expects them to cry, and no one is willing to lend an ear to hear their grievances. Men themselves pretend they never cry. Society views crying men as weak. “Men don’t cry,” they say. Men are not supposed to express their feelings; they are not allowed to be “emotional” because that is considered a weakness. Due to this societal pressure, many men weep and cry, yet no one seems to acknowledge their tears. It appears that only prisons, ghettos, bars, suicide ropes, and similar places understand and witness the tears of men. Unfortunately, some men mistakenly turn to such places, although that is not the solution.

However, the irony lies in the fact that men don’t cry for themselves; they cry for their families. Like the men in our story, men don’t shed tears for themselves but for their families who have been taken captive by hunger, addictions, bad company, unemployment, poverty, sickness, and disease, among others. They endure all the hardships and struggles to provide for their families.

Throughout the day, many men fight at the “trotro” stations; others dig deep into the earth’s crust for minerals; some pull heavy nets and boats on seas and rivers, while others work under the scorching sun, tending to their farms. Many more endure long and frustrating office meetings to provide for their families.

The greater irony is that people don’t expect the wounds men endure to discourage them from fighting the enemy. On the contrary, like the men in our case study, the wounds men sustain often serve as motivation to fight the enemy even harder, to reclaim all that was taken captive. Society labels men who allow their wounds and pain to break them down as losers and weaklings. Therefore, men suppress their hurts, pains, and disappointments daily and fight relentlessly for their families.

Yet, despite all these heroic efforts, many men still go unrecognised, even on a day dedicated to celebrating fathers like Father’s Day. On this day, the media space suddenly goes silent. Those who choose to talk about men focus on the “deviant” ones, generalising and branding all men with negative stereotypes.

But, all glory to God, even when men cannot rely on anyone to comfort and support them, they can find strength in the Lord (1 Sam. 30:6), who is always there to help those who call upon Him in times of affliction (Psalm 46:1).

Therefore, men can join Apostle Paul in saying, “We are hard pressed on every side, but not crushed; perplexed, but not in despair; persecuted, but not abandoned; struck down, but not destroyed. No, in all these things, we are more than conquerors through Him (Christ) who loved us. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So, we fix our eyes not on what is seen or heard, but on what is unseen, for what is seen is temporary, but what is unseen is eternal” (2 Cor. 4:8-9, Rom. 8:37; 2 Cor. 4:17-18 NIV).

Written by Overseer Kwabena Tagoe (Nanton District Minister, Tamale)

While having my devotion this morning, I stumbled upon some profound insights I feel compelled to share. I have aptly titled this reflection “In Search of Self-Glory.”

This involves a man from Saul’s camp, as depicted in 2 Samuel 1, who witnessed the tragic demise of King Saul. Seizing upon the strained relationship between Saul and David, this man saw an opportunity to bask in the glory by falsely claiming responsibility for Saul’s death.

Although he had not actually slain Saul, he rushed to King David, spinning a web of lies, asserting that he had single-handedly brought down the anointed king. He embellished his tale, regaling David with accounts of seizing Saul’s crown, armbands, and other items. However, these were all fabrications.

In verse 14, we learn that King David responded with righteous indignation, asking, “Why weren’t you afraid to lift your hand against the Lord’s anointed?”

This story serves as a reminder that many among us are tempted to seek self-glory through deceit. We falsely claim credit for deeds we have not accomplished, only to find that the pursuit of self-glorification yields no true satisfaction. Instead, it can lead to disgrace, loss of respect, and a shattered reputation once the truth comes to light.

Ironically, David himself had the opportunity to slay Saul but chose to spare his life. Yet, this Amalekite sought self-glorification by fabricating Saul’s demise, ultimately paying for his falsehoods with his own life.

One might wonder, how does one recognise the signs of seeking self-glorification? It manifests in our inability to accept and rejoice in the blessings bestowed upon others genuinely. Regrettably, some individuals become perturbed when witnessing the progress and prosperity of others. They yearn for those blessings themselves, consumed by envy—a driving force behind the pursuit of self-glory. These individuals harbour hopes that all the good fortune could have been theirs.

To the young men and women reading this, I implore you to examine your own actions. Are you engaging in a quest for self-glorification? Are you making false claims, leveraging them to ascend higher? Let the cautionary tale of the Amalekite resonate within you.

Consider your conduct within your workplace. Are you striving to be recognised and noticed by your superiors? What motivates such aspirations? As you aim for advancement and promotion, are you engaging in the right actions? What drives you?

In this life, strive to be true to yourself. Refrain from resorting to deceit as a means of advancement, for such a path is unsustainable and can ultimately lead you down the same perilous road as the Amalekite.

The consequences of self-glory can be immensely detrimental to your life. Exercise caution, find contentment in what God has provided and where He has placed you, and express gratitude to Him always. After all, what shall it profit a man if he gains the whole world and loses his soul?

Written by Pastor Emmanuel Boate (Pentecost International Worship Centre, Bolga)