Posts in category: Articles

In an age where many are drowning in sin, overwhelmed by frustration, and stripped of hope, there could be no more fitting theme for this year’s Youth Week Celebration than “Go and Tell.” Yet, beyond its timeliness and inspiration, the “Go and Tell theme” must be understood as far more than a slogan. It is a divine command, one that must be obeyed until death or the return of Christ.

When Jesus instructed His followers to “go into all the world and make disciples,” He was not making a suggestion but issuing a sacred order. The seriousness of this call lies in its eternal consequences. To neglect the Go and Tell mandate is not a mere oversight; it is an act of disobedience to the Great Commission itself.

Indeed, one could say that someone’s salvation may depend on your obedience to “go and tell.” While no human being can save a soul, God uses His people as vessels through whom He brings others to Himself. Our responsibility is to share the Gospel, and through that message, God reconciles men to Himself.

Romans 10:14 (NLT) underscores this truth: “But how can they call on him to save them unless they believe in him? And how can they believe in him if they have never heard about him? And how can they hear about him unless someone tells them?”

The call to evangelism, therefore, is not optional. Every Christian is commanded to reach out to the unsaved with the message of Christ. The charge in Matthew 28:18–20 is imperative, failure to obey it amounts to disobedience with eternal consequences.

Citing the account of Simon, the sorcerer in Acts 8, the writer highlights that evil will prevail until truth is proclaimed. The people believed in him until Philip came around. If believers fail to preach the Word, others will fall prey to deception, false religions, and the allure of spiritual counterfeits.

The “Go and Tell” mandate also serves as a mirror reflecting the true state of our hearts. It exposes whether we genuinely love people or have grown indifferent to their eternal destinies. Refusing to share the Gospel, the message that saves and transforms, reveals a heart that is self-centered and lacking empathy.

If we fail to share the gospel – the very message that transforms and saves souls – with those who are perishing, there can be no other justification than that we are selfish, lacking empathy, and devoid of genuine love for others.

Thus, not going and telling is not only disobedience, it is also evidence of hearts that have lost touch with the compassion of Christ. Genuine love for others must move believers to action, to speak of the saving grace of Jesus.

John 1:40–45 provides timeless examples of this heart of witness. Andrew, after meeting Jesus, immediately sought out his brother Simon to tell him about the Messiah. Likewise, Philip found Nathanael and shared the good news of having met the One foretold by Moses and the prophets.

These examples remain instructive for today’s believers. The call is clear: as Andrew and Philip did, let us Go and Tell. Let us be the faithful witnesses of our generation; carrying the message of salvation with love, urgency, and obedience to Christ’s command.

Written by Bright Agropah

Every genuine move of God begins with fire, not a physical flame, but a divine passion that burns in the heart of every believer. It is the longing that refuses to rest while souls perish without Christ. It is what keeps us praying, witnessing, and giving. This is the fire that fuels the command to “Go and Tell.” Without it, the message becomes a song we sing but never live; with it, the gospel becomes a movement that transforms lives.

This fire is passion for the lost; the love of God ignited within us. In Scripture, fire symbolizes the presence and power of God, but when that fire rests in a believer’s heart, it manifests as compassion – a love that cannot stay silent while others live without hope. This was the fire that burned in Jesus when He looked at the crowds and was moved with compassion because they were “like sheep without a shepherd” (Matthew 9:36). That compassion pushed Him beyond comfort, from heaven to earth, from the cradle to the cross. His mission was driven by passion for the lost, and that same Spirit now lives in every believer.

Every Christian carries a spark of this divine fire. Romans 5:5 reminds us that “the love of God has been poured into our hearts through the Holy Spirit.” That love is the flame. It may be faint in some, but it never goes out. The Church does not need a new message; it needs men and women who will fan that love into flame until it burns again. When Paul urged Timothy to “fan into flame the gift of God” (2 Timothy 1:6), he was calling him to awaken that inner drive that gives life to the calling.

The fire burns brighter through prayer, fellowship, and obedience. When we spend time with God, our hearts begin to feel what His heart feels. Prayer softens us until we see people not as strangers but as souls loved by God. The Word feeds this flame. Jeremiah said God’s Word was like “a fire shut up in his bones” (Jeremiah 20:9). Every time we open Scripture, we meet the God who loves humanity enough to redeem it. And when we act on His promptings – when we speak, serve, or witness – the fire grows stronger.

When this fire burns, power follows. Compassion releases miracles. The Bible says Jesus was moved with compassion and healed the sick (Matthew 14:14). His power was always expressed through love. At Pentecost, when the Holy Spirit descended like tongues of fire, the disciples were not only filled with tongues but with power to testify (Acts 1:8). The true evidence of the fire is not noise but witness. Passion fuels courage, steadies us in trials, and transforms ordinary believers into powerful messengers of grace.

Jesus commands us to go everywhere with this message. “Go into all the world and preach the gospel to every creature” (Mark 16:15). Every place where life exists is a mission field. We do not need to cross oceans to obey; our world begins where we are. A teacher’s classroom, a doctor’s clinic, a trader’s shop, or a student’s campus – each is a pulpit where the gospel can shine. The Great Commission is not reserved for pastors; it is entrusted to every believer. Whatever our profession, we are ambassadors of Christ there.

The message we carry is simple yet eternal: Jesus Christ died for our sins, was buried, and rose again on the third day (1 Corinthians 15:3–4). This is the gospel that saves. We are not called to impress or argue but to proclaim this truth with love and conviction. Like the man delivered from demons in Mark 5:19, our first mission is to “go home and tell how much the Lord has done for you.” Every believer has a story worth telling – and that story may be the key that unlocks another person’s heart to God.

The time to wait is over; the fields are ripe, and the call is clear. God is searching for men and women whose hearts still burn for souls. Let the fire in you come alive again. Speak of Christ where you stand, shine where you work, and love where others have grown cold. For when passion flames and the Spirit moves, “Go and Tell” becomes more than a theme; it becomes our heartbeat until the whole world knows Jesus.

Written by Elder Amos Atanga, Firestone Worship Centre

Silence, they say, is power.

But the power of the Gospel shut up in our bones was never meant to stay silent. If the world can shout its darkness boldly, why should the bearers of light whisper quietly?  “Go and tell.” It’s not an appeal for volunteers, it’s a mandate!! We have been given a commission, not a submission to fear, to boldly proclaim the good news to all creation. For where there is omission, souls perish. “Go and tell” is not just a week’s slogan, but a lifelong divine duty, for every believer to call others into God’s saving grace. We do not go in our own strength, but in the power of the Spirit, spreading His light until He comes.

A charge to keep I have, not to be charged for murder. We may not pierce hearts with weapons, yet our silence does when it denies others the life found in Christ. Every moment we delay, a soul drifts away. Ezekiel warned, “Their blood will be required at your hands.” We speak not of ourselves but of a kingdom whose governor is Christ, who welcomes, reconciles, and transforms sinners into His image. What greater news could there be? These are free gifts of grace, offered by a God who loved us first. So, if we do not tell them, who will? If we do not go now, when?

The Great Commission is a cornerstone of Christian discipleship and evangelism. Jesus’ command to make disciples, baptize, and teach is not limited to a selected few but it is a call to action for all believers. As followers of Christ, we are empowered by His authority and presence to spread the gospel to people of all nations. This commission is both a privilege and a responsibility, calling us to be witnesses of Jesus’ love, mercy, and redemption. By making disciples and teaching them to obey Jesus’ commands, we participate in God’s redemptive plan for humanity.

The Great Commission reminds us that our faith is not meant to be lived in isolation but shared with others, pointing them to the hope and transformation found in Jesus Christ. As we fulfill this commission, we experience the joy of partnering with God in His mission.

“But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.” (Acts 1:8). This verse rings a great bell in the ears of believers. Jesus, Our Lord and Saviour, when He spoke about the Holy Spirit coming upon us, did not just leave it there but went on to say that we will be witnesses meaning we will proclaim Him to the world. That was the very beginning of the “Go and tell” agenda by the Author of Salvation Himself. There were people who went and told; by walking long distances to places that opposed their mission but still persevered. Paul talked about the ordeals he faced in 2 Corinthians 11:24 (“Five times I received from the Jews the forty lashes minus one…”) since the Holy Spirit empowered them, they were able to face all these head on.

       There are people suffering out there and their “safe refuge” is drinking alcohol, doing drugs, turning to idols and when they got engrossed by life’s harsh events, they end up taking their lives. Meanwhile there is a Saviour they can and must run to who they can confide in because He is our ever-present help but unfortunately, they do not know about Him. “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can anyone preach unless they are sent? As it is written: “How beautiful are the feet of those who bring good news!” (Romans 10:14-15). How devastating this is!

There are many unbelievers who have probably never heard the truth of Christ and are under the influence of some other ideologies. Who will reach out to these people if not we who are empowered by the Spirit of God.

We are ambassadors of Christ. We represent Him. Do we represent someone behind closed doors? No. It is in the open where people will see and emulate, where people will see and come Christ. The word of God, which is life, must be told. God is really interested in the “Go and tell” agenda. He really is. He wants all of us to come to the saving knowledge of Christ.

What happens when we Don’t “Go and Tell”?

Silence might feel safe but in The Kingdom of God, it can be deadly. When we keep quiet about Jesus, we are not just avoiding awkward moments, we are holding back the very message that saves lives for eternity. John 3:36 tells us, “Whoever believes in the Son has eternal life, but whoever rejects The Son will not see life for God’s wrath remains on them.

That means there is no middle ground, people either find life in Christ or remain separated from God forever. Every person deserves a chance to make that choice, to hear that there is hope and forgiveness and that Jesus truly loves them. But if we stay quiet, we may be denying them that opportunity.

Revelation 20:11-15 gives a sobering picture of the final judgement. It is not a story to scare us, but to awaken us. Picture standing before God and realizing someone you knew, it could be a friend from school, a neighbour or a loved one never who got to know Christ because you thought your voice did not matter. That thought alone should stir something inside you. The truth is our silence can echo louder than our fear. While we hesitate, souls are perishing, not because God does not love them but because no one told them how much He does. The Gospel is the cure to a sickness everyone carries, and we are the ones holding the medicine. Why keep it to ourselves when it can save lives?

Every “hello”, every chat and every moment is an opportunity. We do not have to preach with microphones, sometimes it is as simple as sharing what Jesus has done for us, showing love when others expect hate or inviting a friend to church. Our stories, our kindness and our courage can change someone’s eternity. So let us not wait for “the right time”, the right time is now. Someone out there is praying for a sign that God still cares and you might just be the answer to that prayer. Share hope. Go and tell!

Every believer is called to share the good news of Christ, yet many of us struggle with fear and hesitation.  One of the greatest challenges we often face is the fear of rejection. We worry about being misunderstood, criticized, or ignored. In the face of fear of rejection, we should always remember even Jesus was rejected by His own people. However, that never inhibited His passion to fulfill purpose. Bear in mind! We plant and God waters causing the growth.

The feeling of inadequacy has eaten deep into the minds of Many Christians. Most often than not, we tend to question our ability to bring a whole human to Christ. We doubt our spirituality, eloquence or knowledge to share the Gospel. Nevertheless, where there is a will, there is a way. God uses an available medium and molds it into the instrument He desires and so the next time you feel inadequate, remember how God used Moses, Peter among others.

Telling others about Christ is not a one-time activity or a one-week church event. It is a mandate for a lifetime. Evangelism is not a special activity set aside for a special day. It is a daily duty. We are testaments of the salvation of the Lord and as such our lives must be capable of drawing men to Christ. Arise today! Let no man or stronghold tell you otherwise. You are definitely earmarked for this duty. Do not keep the Gospel. Spread it.

Each encounter we have in life carries eternal significance. God strategically places us in situations where our words or actions could be the very instruments of someone’s salvation. Yet, when fear, indifference, or comfort silences us, we miss moments divinely orchestrated for impact. Our silence can be the wall that prevents someone from hearing the message of life. Like the servant who hid his talent in Matthew 25:25, we often bury our opportunities to bear fruit, forgetting that souls hang in the balance of our obedience. Imagine if the Apostles decided not to preach the gospel there wouldn’t be the church of Jesus Christ as we have it today. They saw themselves as vessels and proclaimed the gospel as Jesus commissioned them and all followers of Jesus to do according to Matthew 28 19-20. Proclaiming the good news is not only an opportunity for us but an opportunity for God’s elect to come into his kingdom for his purposes to be done.

God’s purpose for every believer goes beyond personal salvation, it is to be His witness in the world. To stay silent, therefore, is to neglect our divine assignment. 1 Peter 2:9 declares that “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” When we fail to “go and tell,” we live beneath our calling, forfeiting the joy and fulfilment that comes from leading others to Christ. A Christian who does not share the gospel walks in partial obedience and does not live the life worthy of his or her calling.

Faith grows through exercise. When we testify of Christ, our conviction deepens, and our relationship with Him strengthens. Silence, on the other hand, breeds spiritual complacency. We begin to lose passion, boldness, and the joy of our salvation. Jesus warned in Matthew 5:13 that salt can lose its savour, so can our witness if we do not use it. A faith that is not shared soon dwindles, but a faith that shines inspires others and keeps the fire of devotion alive.

Many Christians hesitate to share their faith because they fear not knowing what to say. Yet God does not require eloquence — only a willing heart. Sharing the Gospel begins with your personal testimony. Tell how Jesus changed your life; people may argue with beliefs but not with experience. You can also ask questions and listen to show care and understanding. When words fail, offer to pray, prayer invites God’s presence and touches hearts deeply. Invite others to church or a Christian event where they can encounter God’s love. Remember, you are never alone. As Jesus said in Luke 12:12, “The Holy Spirit will teach you at that time what you should say.

In a world where diverse thoughts are often sharp, and voices are raised in anger and accusation, the Bible gives us a powerful reminder of how we are to communicate as in Ephesians 4:15, the Apostle Paul calls us to a high standard of communication. He does not ask us to simply speak the truth but to speak the truth in love. This is a very difficult task that requires wisdom, humility, and a dedicated heart that is more concerned with building strong  relationships than winning arguments. This command requires more than just honesty but rather speaking in love. Speaking the truth in love means balancing truth which is often uncomfortable with love which melts the heart and heals. The fear of offending others is real, yet we are still called to speak the truth (Galatians 4:16). Truth spoken with respect, grace, and sensitivity builds up, not tears down. The Go and tell mandate is not to win arguments, but to nurture relationships and help others grow in Christlikeness (Ephesians 4:15). Sometimes, truth won’t be well received, just as Jesus faced rejection, but we are still called to speak it faithfully and lovingly having the assurance that the Holy Spirt Himself will do the work of conviction.

You might be thinking, “All this sounds wonderful, but maybe it’s not for someone like me.” Oh, dear one, the Go and Tell Mandate is for everyone. It’s simple, powerful, and possible in our everyday lives. First, pray before you say. Never forget the One who sent you; ask, as the Apostles did in Acts 4:29, for the Spirit of boldness. As you preach, remember to be what you declare and live what you share. Serve with love, show patience to all, and nurture relationships that reflect Christ’s heart. And if the story of how you got saved can lead another to Him—tell it all! See? It’s not as hard as it seems.

As we heed the Great Commission, let us remember that ‘Go and Tell’ is not a mere suggestion, but a divine mandate for every believer to embark on. Our silence has eternal consequences, leading to separation from the Father. Now is the time to do away with our fears, doubts, insecurities and excuses, and take up the mantle of evangelism with urgency and passion. By doing so, we fulfill our purpose, impact lives, and reflect God’s heart for humanity. Let us pray fervently, walk in our God-given purposes, and cultivate relationships that lead to opportunities for sharing Christ. Not by power, nor by might, but by the Spirit’s anointing, we shall make a difference in eternity. Remember, it is not about being perfect, but about being obedient to Him. As we step out in faith, God will use us to make a difference in eternity. Will you answer the call to “Go and Tell” today. So, roll up your sleeves, partner with the Holy Spirit and go and tell.

Written by Pastor Jonathan Ebo Quaye

As the Church builds momentum towards this year’s National Youth Week Celebration, the theme, “Unleashed to Go and Tell,” continues to inspire deep reflection among young people across the nation.

The annual Youth Week Celebration remains one of the Church’s strategic tools for mentoring and empowering young people to contribute meaningfully to the mission of building God’s Church. It is also a deliberate effort to position the youth as active participants in the vision of Possessing the Nations by projecting Christ in every sphere of life.

In this season, the youth of The Church of Pentecost are reminded that they have been “unleashed” like the first-century Church; to make Christ known to all nations. God is counting on the youth – you and I – just as He used Andrew, Paul, and other early believers to make global impact. The call to “Go and Tell” therefore requires complete obedience.

Obedience, in this context, means faithfully following the Lord’s command to proclaim the gospel, even when it conflicts with personal comfort, preferences, or fears. As Christian youth, we have been enlisted into God’s army and commissioned as His ambassadors to call others out of darkness into His marvelous light.

Being “Unleashed to Go and Tell” is not a mere slogan but a divine charge to make Jesus Christ known. This is a spiritual responsibility – the “soul business” of the Kingdom – and God has already equipped us with all we need to accomplish it.

True obedience demands full commitment. It calls us to take the gospel everywhere, from physical spaces to digital platforms, while relying completely on the Holy Spirit. Our weaknesses, fears, and excuses may attempt to hinder us, but as Scripture assures us, “God has not given us a spirit of fear, but of power, love, and a sound mind” (2 Timothy 1:7).

This is a high calling, and it requires courage and faith. Like the Apostle Paul, we must boldly declare, “I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile” (Romans 1:16, NIV).

Our message is simple and clear: Jesus Christ – the Saviour of the world, the Healer, and the soon-coming King. The world needs Jesus, and it is our responsibility to proclaim Him. As Scripture asks, “How can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” (Romans 10:14, NIV).

Every Christian youth must therefore take this mandate seriously. Failing to tell others about Christ makes one a liability to both God and the Church. Let us embrace the mindset of Apostle Paul who said, “For if I preach the gospel, I have nothing to boast of, for necessity is laid upon me; yes, woe is me if I do not preach the gospel!” (1 Corinthians 9:16, NKJV).

For the burden of winning souls for Christ, let us arise in obedience to the call.
Hey Brother, Hey Sister, Go and Tell!

Written by Elder Enoch Gyamena Agyei, Assistant District Youth Leader, Buokrom Estate District (New Tafo Area)

INTRODUCTION & BACKGROUND

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

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

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

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

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

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

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

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

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

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

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

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

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

HOW FAR IS TOO FAR TO SUPPORT THE MEDIA MINISTRY? 

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

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

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

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

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

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

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

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

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

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

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

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

EMBRACING THE DIGITAL CHURCH AS A MISSIONAL IMPERATIVE

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

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

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

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

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

CONCLUSION

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

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

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

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

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

ABSTRACT

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

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

INTRODUCTION

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

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

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

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

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

WHAT IS EVANGELISM?

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

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

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

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

This divine calling represents:

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

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

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

WHAT IS LIFESTYLE?

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

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

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

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

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

EVANGELISM AS A LIFESTYLE

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

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

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

2. DEMONSTRATING OUR FAITH IN THE PUBLIC SPACE

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

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

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

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

3. EVANGELISM THROUGH WINSOME LIVING

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

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

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

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

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

HINDRANCES TO LIFESTYLE EVANGELISM

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

REASONS WHY LIFESTYLE EVANGELISM IS SO CRUCIAL

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

HOW CAN ONE MODEL CHRIST IN THE PUBLIC SPACE?

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

I. J. Parker defines repentance as:

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

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

CONCLUSION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

GOD’S SILENCE TO THE ISRAELITES

The Israelites experienced God’s silence on many occasions.

IN EGYPT

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

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

IN THE WILDERNESS

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

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

GOD’S SILENCE TO JOSEPH

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

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

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

GOD’S SILENCE TO ME

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

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

GOD’S SILENCE TO HANNAH

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

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

REVELATIONS FROM GOD’S SILENCE

THE SILENCE OF GOD MEANS THE PRESENCE OF GOD

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

THE SILENCE OF GOD MEANS VICTORY IN THE END

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

THE SILENCE OF GOD NURTURES FAITH AND TRUST

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

THE SILENCE OF GOD FOOLS THE DEVIL

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

THE SILENCE OF GOD IS BUT A DAY

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

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

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

CONCLUSION

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

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

Written by Elder Justice Seyram Kodzo Tsormana

Emmanuel Foster Asamoah (Pastor)

Coordinator, PCUPGs, Africa / HUM Pastor, Achimota Sector

INTRODUCTION

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

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

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

The Incident: Rails Under Siege

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

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

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

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

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

DAMNING EFFECTS ON THE CITIZENRY

1. Infrastructure and Economic Disruption

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

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

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

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

2. Environmental Degradation

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

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

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

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

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

3. Public Health Hazards

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

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

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

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

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

4. Social, Economic, and Moral Toll

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

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

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

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

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

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

A CHRISTIAN RESPONSE: THEOLOGICAL FOUNDATION & ACTION

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

A. Biblical and Theological Foundations for Stewardship

1. Creation Belongs to God

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

2. Divine Commission to Care

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

3. Righteousness, Justice, and Protection of the Vulnerable

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

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

B. Christian Paths of Response

1. Prophetic Witness and Public Voice

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

2. Education and Empowerment

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

3. Integrity in Christian Leadership

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

4. Restoration and Healing Projects

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

5. Prayer Coupled with Action

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

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

CONCLUSION

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

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

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

REFERENCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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