Posts in category: Articles

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)

In the book of Philippians 2:5-8, the Apostle Paul admonished the church in Philippi to consciously have the mind of Christ Jesus, who, although God-man, did not consider it equal to God. In other words, although Jesus was fully God, He made Himself of no importance by assuming the position of a servant to serve the humans He created.

Jesus consistently referred to God as the Father while on earth. Throughout His life on earth, He never defied God. Jesus is part of the Triune God, alongside God the Father and God the Holy Spirit. The Bible states that they are One in essence and nature. Jesus is the Word spoken in Genesis during the creation process (Genesis 1:3). John 1:1-3 also provides more details about the persona of Christ Jesus, stating that He (the Word) was God, and all things were made through Him.

The writer of Hebrews also speaks about Jesus, saying, “In the past, God spoke to our ancestors through the prophets at many times and in various ways, but in these last days, He has spoken to us by His Son, whom He appointed heir of all things, and through whom He also made the universe. The Son is the radiance of God’s glory and the exact representation of His being, sustaining all things by His powerful word. After providing purification for sins, He sat down at the right hand of the Majesty in heaven” (Hebrews 1:1-3). Thus, Jesus, the Son, sustains all things today and tomorrow. All these aspects reveal the true nature of Christ Jesus.

Considering all these qualifications and honours, Jesus should have been the proudest person on earth. His life was filled with signs and wonders. The Bible states, “Everywhere He went, He was doing good.” People flocked to Him to receive miracles. At one point, some Jews even wanted to make Him a king, but He escaped. The titles and praises of mankind could not distract Him from His focus and mission on earth.

Jesus remained humble among men. Little children could approach Him, sinners could join Him at the same table, the impure could touch Him, and the unschooled and social outcasts were His friends. He even washed the feet of those who were unworthy of touching His shoes, let alone unfastening them. He did all this to set an example for His followers to imitate. This was the God-man Jesus.

The Apostle Peter, taking a cue from his Master, also demonstrated humility in Acts 10:25-26. This occurred when he was given the opportunity to minister to the household of Cornelius, a Gentile from Caesarea. When Cornelius saw him, he fell at Peter’s feet and worshipped him, expressing deep respect for the revered man of God.

Peter’s response to Cornelius: “Stand up; I myself am also a man”, inspired me to write this piece. By saying this, Peter acknowledged his humanity, for He did not descend from the heavens. The privilege he had been given was as a man of God, but it was meant for service, not to be served. Therefore, he urged Cornelius not to be overwhelmed by his presence, for Peter was just a man like him.

How do you react when people direct praise to you in the name of God? Sometimes, we are quick to label a young man or woman insolent because they fail to bow or heap praise upon us for something we may have done for them.

No matter your accomplishments or the heights you reach, remember that you are merely a mortal human being. Apostle Peter learned from Jesus how not to take advantage of situations, even if it may be within your power to do so. Let us behave like Christ.

Written by Overseer Seth Frimpong (Jama District)

Amanda Rowett has defined unforgiveness as a state of emotional and mental distress that results from a delayed response in forgiving an offender. The delay may result from an inability to forgive or one’s unwillingness to forgive an offender. It is almost impossible to reside in this fallen world and relate to people without offending them at any time or vice versa. The Lord Jesus confirmed this assertion in Luke 17:1a when he said, “It is impossible that no offences should come….” Taking offence usually has little to do with right or wrong parties. So, one may be offended due to an obvious wrong done to their persons or pick offence unjustifiably per the matter at hand. It is, therefore, not the justification or lack thereof of an offence but its occurrence.

The offence becomes even more complex when a party expects the other to apologise for a yet-to-be-known and accepted wrong. As you read this article, you might have unknowingly offended your father, who may be struggling to forgive you. You may also struggle to come to terms with and forgive that child of yours who, in your estimation, betrayed you beyond imaginable limits. In most cases, both parties might have picked offence in varying degrees, expecting each other to show a certain level of remorse or apologise. Whichever direction and permutation an offence presents itself, the offended party is expected to let go and forgive the supposed offender. Indeed, only God can best judge the guilty party in any feud when both parties are offended. There are times when the guilty party, owing to their temperament and influence, tends to garner more supporters and instead appears more offended than the guiltless one. In 1 Kings 3:16-28, a story is told of King Solomon’s wise ruling when two prostitutes were at each other’s necks fighting over the ownership of a baby. After Solomon listened to the first lady, the other lady vehemently denied her argument and insisted that she was the rightful owner of the living child. The King finally ordered the dead baby and the one alive to be sawn into two and shared equally among them. At this, the first lady decided to let go and allow her baby to be given to the other if that would save the child’s life and bring peace. The other lady, however, insisted the King cut both babies into two with the sword as he had earlier ordered so that none of them gets anything good out of their litigation. It then became evident that the guiltless one was instead the one who wanted peace and an amicable settlement of the matter at hand. King Solomon ruled, “Give the living baby to the first woman. Do not kill him; she is his mother” (1 Kings 3:27). Therefore, those who instead insist they are so hurt they cannot forgive and quickly let go may even be the culprits who instead need to apologise. The inability or unwillingness for the act of unconditional forgiveness to proceed from the offended to the offender is what the Lord Jesus describes as unforgiveness.

Unforgiveness in father-children relationships has shut down many otherwise lovely households today. Some marriages could have survived today but for the spirit of unforgiveness. Unforgiveness has equally torn apart business partnerships and musical bands in the entertainment industry and hasn’t spared some gospel singing groups either. Ironically, the canker of unforgiveness occasionally rears its ugly head among some para-church organisations and the body of Christ. This has led to rebellion and breakaways from some churches or fellowships.

The adverse effects of unforgiveness are one of the most treated and discussed topics in Christian literature because Jesus, the Master Himself, handled it with many illustrations that resonate with humankind. Unfortunately, it is one area that appears easy to understand but is very difficult when it comes to its application to our lives. It is, therefore, not unusual to see a preacher propagating forgiveness eloquently yet being an inmate in the prison of unforgiveness. Is it not strange to exhibit good understanding and even teach others to forgive when they struggle to forgive those who offend them? Do you think such individuals or groups are happy to find themselves in such embarrassing confinements, which could be best described as self-imposed imprisonment? I do not think so! This article discusses the merits of some biological or spiritual fathers’ reasons for their unwillingness or inability to forgive their children and vice versa. An effort will also be made to outline certain risk factors predisposing people to unforgiveness and proffer suggestions for breaking out of those self-inflicted chains.

A typical example of those who appear unable to let go of their offence and free themselves was Israel’s first King, chosen by God in the person of King Saul. This was a father-spiritual son relationship between Saul and David. After the shepherd boy David risked his life and faced Goliath and killed him in the valley of Elah, he was loved by many, and to climax their excitement and joy, some women in Israel launched an album for him and King Saul. Although the lyrics in the song were not offensive but complementary to both, King Saul took offence at the refrain. It read, “Saul has slain his thousands, and David his tens of thousands” (1 Samuel 18:7). Unfortunately, David had to bear the brunt of the king’s fury even though he was not the producer of the said hit song, meant for celebration in the whole of Israel. Saul was furious and said, “They have credited David with tens of thousands,” he thought, “but me with only thousands. What more can he get but the kingdom?” And from then on, Saul kept a close eye on David” (1 Samuel 18:8-9).

What Saul missed in the song’s lyrics was the possessive pronoun “his.” Unjustifiable in picking an offence on the part of King Saul as it may be, he had already fingered David as the offending party. Meanwhile, a critical analysis of that short but loaded song was a hundred per cent score for King Saul and David. The difference was the quantum of challenges they encountered independently of each other. Be it as it may, the obvious thing King Saul needed to do after winding down and taking a breather was to let go and forgive, even if he thought David had something to do with that song. The Bible, however, was evident in verse 8b that it was Saul’s thoughts and feelings that David had become a threat to his throne (1 Samuel 18:15). For four (4) good years that followed, Saul pursued David to kill him because he appeared so helpless; he just could not let go of his offence and move on.

King Saul made eight (8) attempts to kill David within the period beginning from 1 Samuel 19:8-17 up to 1 Samuel 26:1-8. After his first attempt on David’s life, Jonathan reasoned with his father to prove David’s innocence and why he should immediately cease the evil he had planned against him. Saul appeared to have forgiven David for the yet-to-ascertain wrong done when he replied to Jonathan, “As surely as the Lord lives, David will not be put to death” (1 Samuel 19:6). King Saul, however, found himself pursuing David again in the three verses that followed.

In many instances, David had the opportunity to kill Saul and free himself from the needless trauma he had been subjected to. However, in all of them, he forgave and spared the king’s life. Another instance where David could have killed Saul but chose to spare him was when he told him, “I have not wronged you, but you are hunting me down to take my life.” Saul wept aloud, acknowledging, “You are more righteous than I. You have treated me well, but I have mistreated you… I know that you will surely be king, and the kingdom of Israel will be established in your hands” (1 Samuel 24:11-22). Yet, after a while, the king gathered three thousand troops to search for David again, this time in the desert of Ziph. David again had the opportunity to kill Saul when he fell asleep in the camp. But he forgave him and spared him once more, asking him, “Why is my Lord pursuing his servant? What wrong have I done, and what wrong am I guilty of?” (1 Samuel 26:18). King Saul replied to David, “I have sinned. Come back, my son. Because you considered my life precious today, I will not try to harm you again. Surely I have acted like a fool and have been terribly wrong” (1 Samuel 26:21).

From the three instances outlined, out of the several attempts made to kill David, one can safely conclude that King Saul wished he could easily forgive and let go of his offence against David. However, he appeared helpless and restless in managing that offence. In all these situations, time was running out for Saul to do deep soul-searching and reflection to let go of whatever was disturbing him. It can also be deduced from the above episodes that unforgiveness cannot be concealed, just as forgiveness cannot be faked. The strength to let go was probably not there, and he would not humble himself for Samuel to intervene and pray for him. King Saul, unfortunately, died a miserable death through suicide during a military campaign against the Philistines.

Although David did his best to forgive Saul, his inability may have been pardoned during the Old Testament period due to the inherent weaknesses associated with the Adamic fall. Until the era of Christ and His redemption of humankind through the power of His death and resurrection, it was not uncommon to see people struggling to lead godly lives or forgive each other when wronged. Unforgiveness, therefore, was the default makeup of all who derived their moral strength from the Old or Adamic nature. When Christ started His earthly ministry, He discussed the need for His followers to freely forgive each other to avoid the harmful effects of unforgiveness. He did this before His crucifixion, resurrection, and subsequent empowerment of the Holy Spirit as a precursor to the lifestyle expected of all who submit to His Lordship. Having been freed from all the weaknesses of the Old nature through accepting Jesus in one’s life, forgiveness becomes something within the believer’s power and will to freely express. Therefore, unforgiveness in our New Testament era qualifies to be defined as the unwillingness to forgive one another.

“Then Peter came to Jesus and asked, ‘Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?'” (Matthew 18:21). Peter’s question to Jesus came after His disciples had listened to His teachings on this topic for a period of time, which seemed entirely foreign to their emotions. Prior to this, the Lord mentioned it in Matthew 6:12 as He taught the disciples how to pray. Knowing the general mindset of humanity during His visitation to the world, He further explained that phrase in the prayer model in verses 14-15. Therefore, it was not insignificant that out of the six main topical lines He raised in Matthew 6:9-13, He took the time to explain the need to forgive each other when wronged. In addition to many other parables and illustrations to help His followers fully grasp the discussion on forgiveness, Jesus raised the issue again when He said in Matthew 18:15, “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over.”

At this point, you can trust Peter to voice out his slightest difficulty in comprehending Christ’s teachings on topics like forgiveness, which sounded good to hear but were uneasy to apply. He followed up with a question to Jesus, “Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?” Peter possibly expected his colleagues and Jesus to commend him for exhibiting his understanding of Jesus after almost three (3) years of staying at His feet. He thought it was spectacular for someone who had been a disciple of “an eye for an eye, a tooth for a tooth” to graduate to ignoring and forgiving up to seven (7) times. However, Jesus answered him in verse 22, saying, “I do not say to you, up to seven times, but up to seventy times seven.” Wow! The expression “seventy times seven,” first encountered in Genesis 4:24, is widely accepted to indicate an uncertain, nearly indescribable amount. It amounts to 490 when taken literally, compared to Peter’s best at 7.

To help them fully appreciate the wickedness in the act of unforgiveness, Jesus followed His response to Peter with another illustration titled “The Parable of the Unmerciful Servant.” This parable vividly illustrates those unwilling to forgive and let go of other people’s wrongs. The parable begins with a servant squandering his master’s ten thousand bags of gold. When the servant falls on his knees, asking for forgiveness and time to pay back everything he owes, his master takes pity on him, cancels his debt, and lets him go. This also means that forgiveness is quite manageable when the offender comes forward to apologise to the offended party. However, people do not need to admit and apologise for their wrongs before receiving forgiveness.

It is worth advising everyone to admit and sincerely apologise when convicted of a wrong rather than relying on the maturity of the offended party to forgive automatically. Remember, in Jesus’ illustration, those who admit their wrongs receive more than they bargained for—an outright cancellation of debt instead of the intended repayment or restructuring. The freed servant then encounters a fellow servant who owes him a hundred silver coins after being pardoned. He grabs and chokes him, saying, “Pay back what you owe me!” (verse 28). In today’s terms, what his master freely forgave him was worth 160,000 years of wages, while his colleague servant owed him an amount equivalent to 100 days’ wages. Jesus continues to narrate that this servant’s colleague also falls on his knees, begging for time to repay his debt. The servant refuses his friend’s request and imprisons him until he can pay the debt. When the other servants witness what happened, they are outraged and report the incident to their master. The master, angered by the matter, calls in the servant and says, “You wicked servant! I cancelled all that debt of yours because you begged me to. Shouldn’t you have mercy on your fellow servant just as I had on you?” Jesus concludes that the master has this wicked servant rearrested and jailed until he can repay all he owes. He says that is how His heavenly Father will treat all who refuse to forgive their neighbours from their hearts.

 In simple arithmetic, what the wicked servant’s colleague owed him could be approximated to zero, negligible, or nothing compared to what he owed his master and had been forgiven. Indeed, the percentage of what he claimed he would not forgive is almost 0.000002% of the debt he owed his master and was forgiven. It was, therefore, not surprising that Jesus called him a wicked servant. Similarly, when we compare our indebtedness to the devil and how much it costs God through His Son Jesus Christ to pay it for us to enjoy a total debt cancellation, there can be no justifiable reason to deny forgiveness to others who wrong us. It can only be an unwilling and wicked heart that refuses to let go of what others do against them, especially when the matter involves those who profess faith in Christ Jesus with the Holy Spirit dwelling in their hearts. C.S. Lewis once said, “To be a Christian means to forgive the inexcusable because God has forgiven the inexcusable in you.”

King Saul of the Old Testament could argue that he could not easily let go of the offence he picked up with David, his boy. However, the New Testament believer cannot justify their inability to forgive because of the freedom they enjoy from the servitude of sin. It, therefore, lies within the full ambit of a born-again Christian to forgive and let go of any wrong done to them if and only if they wish to do so. Unsurprisingly, Jesus was unequivocal that His Heavenly Father would not forgive the sins of those who refuse to forgive their neighbours. The tragic end of the Unmerciful Servant in Jesus’ parable indicates the destination of all who harbour other people’s wrongs and refuse to forgive them.

Even though some may insist they have forgiven their offenders, any of the following or a combination of some are still indicative of a lack of total forgiveness:

1. Sleepless nights thinking and replaying the supposed incident that caused hurt.
2. Anxiety disorders when encountering or thinking about the suspected offender.
3. Trying hard to explain one’s side of the story.
4. Seeking opportunities for repayment or revenge.
5. Withdrawing all previous courtesies enjoyed by the supposed offender.
6. Becoming petty, impulsive, and blaming others for one’s feelings.
7. Exhibiting bursts of anger at the slightest provocation.

Apart from imprisoning those you refuse to forgive, the symptoms listed above demonstrate that unforgiveness ultimately affects one’s physical, spiritual, and mental well-being (Mark 11:25; Hebrews 12:15). Withholding forgiveness is self-imposed imprisonment and self-sabotage, or as Nelson Mandela said, “Hating someone is drinking poison and expecting the other person to die from it.” In fact, you may even be the offender in the case where you probably picked offence. Only a sense of entitlement and self-righteousness would make one feel they are always right. Other risk factors for those predisposed to unforgiveness include pride, selfishness, wickedness, hypocrisy, prayerlessness, insensitivity to the Holy Spirit, hatred, bitterness, anger, and a lack of appreciation for God’s Word.

Jesus’ explicit instruction whenever someone wrongs you is to forgive. If you find it difficult to let go, follow the Lord’s prescription outlined in Matthew 18:15-17. The Lord expects that by the time any Spirit-filled person goes through that procedure, they will have been healed of all hurts and ready to forgive, let go, and move on with their lives. Believers looking forward to Christ’s second coming must, therefore, take a stand and declare the already procured freedom in Christ Jesus over sin and all its weaknesses, appropriating it in every situation they find themselves in. My dear born-again Christian fathers or children, it is not worth the effects of unforgiveness on your physical health and subsequently sharing hellfire with those for whom it has been prepared simply because of your unwillingness to forgive each other. Free yourself now from that self-imposed imprisonment because you are more than able to do so. Let me take this opportunity to wish all fathers a happy Father’s Day. May the gracious Lord continue to crown your every effort with success as you release all you have imprisoned, including your good self, due to unforgiveness. Stay blessed.

Written by Pastor James Agyin