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On May 13, 2021, Obed Eli Aglidza, 31, was arrested by the New Ayoma Police for attacking and robbing a mobile money vendor at Likpe Kukurantumi in the Oti Region of Ghana. Two weeks later, he was sentenced by a Jasikan Circuit Court to 12 years imprisonment with hard labour. This was after considerable evidence, including a handbag containing a specified amount of money and the mobile phone of the victim, was obtained and presented in court to implicate him.

As he was being whisked away in a police vehicle, a visibly shaken Obed could not hide his tears and cast a demeanour of one who had learnt his lesson, albeit the hard way. He would be spending the next decade of his life confined in a facility. And to turn back time, then, as he had wished, was in no mortal man’s capacity to grant.

Incarceration or imprisonment is a form of punishment one undergoes after being sentenced by the courts for committing a crime. It brings in its wake, limitations in the enjoyment of one’s personal liberties. In prison, almost everything one does may be regimented. There are scheduled times for sleeping, eating, etc., all done under the strict surveillance of a prison guard, who is tasked with locking the convict up at the stipulated time thereby curtailing his or her liberties.

Imprisonment, however, tends to be unbearably harsh and serves as double punishment when there is no access to basic essentials like decent food, toiletries, beddings, first aid, spacious cells, and a hygienic environment to retain one’s dignity are lacking.

So, we can understand why first-time convicts like Obed, who are bound to end up in this predicament, become downcast at the thought of it.  A lot goes through the mind; they begin to think about the deplorable conditions they will be subjected to while at the facility and cannot help but imagine how uncomfortable life will be.  

“A Den of Thieves”

For most Ghanaians (most people actually), a prison is a place where criminals are locked up and the keys thrown away, never to be seen again. For them, prison camps with inhumane conditions are the ideal habitats for lawbreakers, criminals, felons, offenders and social miscreants.

In most cases, when people seek redress for a wrong done to them, they pray the court to incarcerate the culprit as a way of exacting justice for the harm caused them. When this happens, they leave the court premises feeling relieved that their offender had “gotten what they deserved.”

This is why for most of us anytime the word “prison” comes to mind, we only think about punishment. And this is what shapes our image of the prison camp as a place of doom for the “devil’s incarnates”; a mini version of “hell” (so to speak).

With such a mindset, it is not surprising that most people believe that prisoners do not deserve anything good, so we deprive them of many things, and turn a blind eye to their plights. After all, bad people need to be disciplined and not “pampered” for wrongdoing.

It, therefore, goes without saying that the sorry state of Ghanaian prisons in our estimation is exactly how we expect the den of thieves and wrongdoers to be – overcrowded, unhygienic and with very poor living conditions – to teach lawbreakers a bitter lesson while deterring others who may be entertaining the idea of following in their footsteps.

For this very reason, the Ghanaian does not regard prisons as part of society. No! Especially since, for obvious reasons, prison camps are normally sited in the outskirts of towns and cities – usually in the middle of nowhere.

Although this might be a very legitimate way of looking at the prison system from a victim’s – someone who has suffered from the activities of miscreants – perspective, it is important to look at the bigger picture by considering why the prison system was created in the first place, what its mandate is, and how it can be more effective in meeting the security needs of the society.

Preserving Social Peace & Public Safety

Social peace is a reality in human existence. In a country with disparate people as ours, there is the need for tolerance in promoting peaceful coexistence and social cohesion. To safeguard the peace we have, rules and regulations are put in place to put everyone in check and settle disputes and conflicts that may arise from disagreements and social tensions. However, as it is common, whenever one flouts these generally accepted rules and regulations, the culprit is dealt with for disturbing the peace. This is very necessary in keeping the peace of society. The act of going against the generally accepted rules of conduct as enshrined in the constitution of Ghana is what is usually referred to as a crime. For this reason, anyone, whether young or old, who goes against these rules threatens the peace we enjoy as a people and, therefore, ought to be taken out of the society temporarily, with the aim of reforming them, so that the rest of society can go about their life in peace and with a sense of security. The process of ensuring a successful disintegration of evildoers from society is what informed the establishment of the Prisons Service as part of the Criminal Justice System.

The Criminal Justice System

The Criminal Justice System (CJS) is a network of government and private agencies intended to manage accused and convicted criminals. The criminal justice system is designed to deliver “justice for all.” This means protecting the innocent, convicting criminals, and providing a fair justice process to help keep order across the country. Ultimately, it exists to keep citizens safe. How? By ensuring that perpetrators of social wrongs are taken out of society, whipped in line, and restored after a stipulated period.

The three key actors in the CJS are the Police Service, the Judiciary and the Prisons Service. The Police Service arrests the lawbreaker and processes them for a fair trial, after which, if the accused is found guilty of the alleged crime, they would be sentenced and handed over to the Prisons Service for safe custody until the set time for their release per the court’s ruling.

As was in Obed’s case, he was arrested by the New Ayoma Police and arraigned before a court (judiciary). After the trial, he was found guilty of street robbery and was sentenced to 12 years in prison. He was then handed over to the Prisons Service to ensure his custody during the specified period.

For a better understanding, I would liken the CJS process to the treatment process of the Coronavirus. First, an individual who shows symptoms of the viral disease goes for testing. After it is confirmed that he or she has the virus, they are taken to an isolation centre to be treated and restored after recovery. The CJS is also supposed to work in a similar way, where the individual who has been sentenced for disturbing the peace of society is isolated to be rehabilitated after some time – in the case of Obed, after 12 years, or less; on grounds of good behaviour.

This means that the end process of the CJS is always to restore the culprit to society and not to cut them off completely. So, it is important to understand that the prisons, albeit situated in the outskirts of town, are pretty much an extension of society. Prisoners are incarcerated, with the ultimate objective of reforming them to conform to acceptable norms before their social reintegration. This is why most prisoners serve stipulated terms, with the view of them being reintegrated into society. So, most prisoners come back! Unfortunately, that is not the view of the Ghanaian, and this is evident in our attitudes towards the various prison camps in the country.

Unlike a COVID-19 patient who would only be allowed to rejoin society after testing negative, Obed would rejoin society after serving his prison term, whether he has been cured of his “criminal tendencies” or not.

This is the truth, whether reformed or not, most prisoners come back – sometimes sooner than we think. After serving their terms they are reintegrated into society. A key reason why the state in which they return should be of utmost concern to us all. Therefore, if the prison system is to be effective, we must pay closer attention to our prisoners; most especially, to places where they are confined during their period of incarceration and be interested in what happens there.

This is why we must change our perception of the Prisons Service as a “den for criminals” and rather see it as a “hospital for lawbreakers.” We can achieve this by gaining a better understanding of how the prison system works. This way, we would appreciate the role it plays in preserving the peace we enjoy in the country and, ultimately, see the need to resource it.

The Ghana Prisons Service

The Ghana Prisons Service is established by article 205 of the 1992 Constitution of the Republic of Ghana as part of the Criminal Justice System. It contributes to the maintenance of public safety by ensuring the safe custody of criminals convicted by the courts to terms of imprisonment. It has as its motto these three keywords which the service strives to embody: Vigilance, Humanity and Fortitude.

Currently, the Service manages a total number of 44 prison facilities with a total holding capacity of 9,945. They comprise one maximum-security prison (located at Ankaful), one medium-security prison (in Nsawam), seven central prisons, 14 local prisons, seven female prisons and 12 agricultural settlement prison camps. The service also mans a Juvenile facility for under-aged children and a Special facility for convicted persons with disabilities.

The Chief Public Relations Officer of the Ghana Prisons Service, CSP Courage Atsem, revealed in an interview that, these facilities, mostly congested and in deplorable conditions, house over 13,000 inmates including pregnant women, nursing mothers and babies. The facilities are also homes to over 1,600 unconvicted prisoners. Unconvicted prisoners, also known as remand prisoners, are persons undergoing trial for an alleged crime but have not been granted bail.

The corporate mission of the Service, that is, the reason for its existence, is to ensure the safe custody, humane treatment, reformation, rehabilitation and reintegration of these inmates to make them responsible, productive and law-abiding citizens and to foster public safety.

The Service exists to guarantee public safety and preserve the peace of society. It does this by ensuring that persons convicted of crimes are taken away from society to maintain peace. While in their custody, prisoners are to be taken care of and provided the best humane conditions to support their reformation, rehabilitation and reintegration process.

The reformation and rehabilitation of prisoners are necessary aspects of the prison system to reduce recidivism (re-offending), where the offender goes back into society and perpetuates more sinister acts that would lead them to be reconvicted. It also ensures the development of the skills of prisoners through vocational training, moral and formal education so that they would become responsible members of society upon their release.

At present, the Service is fraught with a myriad of challenges that hamper it from discharging its duties effectively and adequately. Whether or not it can effectively carry out its functions has a direct impact on the maintenance of public safety in the country. This is because when a prison system simply houses inmates and does not reform them, prisons cease to be correctional facilities and become detention camps where potential criminals are groomed. This is why the challenges of the Prisons Service must be viewed as a national security issue and given all the attention it deserves.

Challenges Militating Against Reformation of Prisoners

The challenges facing the Ghana Prisons Service are enormous, mostly interlinked, and require a substantial amount of resources to solve. Some of these challenges are as follows:

Poor and Inadequate Infrastructure: In 1850, the country had prison cells in four forts, and these held a maximum of 129 prisoners each. In 1948, there were 29 prison establishments all over the country. Today, there are 44 prisons in the country. Out of this, only a few were purposefully built as prisons. The majority were inherited from businesses or government entities –many dating to colonial times. The Yeji camp prison, for instance, used to be an abandoned clinic; Winneba prison used to be a warehouse dating back to colonial times; Koforidua prison, an armoury from the World War period; the Kumasi prison was built in 1946 and the prison at Kenyasi and Dua Yaw Nkwanta were handed to the Prisons Service by the Ministry of Agriculture. The gift of land at Kenyasi came with a solitary structure which the Service had to secure and eventually expand to house prisoners. This is just to mention a few of the 40 prisons inherited from businesses and other governmental agencies. Some of the Prisons in the northern part of Ghana are even built from mud.

Congestion: The fact that many of Ghana’s prisons were not purpose-built is a contributory factor to the acute congestion in the prisons today. Kumasi prison has a maximum holding capacity of not more than 450, but it currently holds 2,500 prisoners. Nsawam prison was initially built to hold about 850 prisoners but currently holds 3,400 inmates. This situation is not uncommon in the other prison establishments around the country. Spatial challenges, as well as a dearth of capacity, inhibit effective classification and treatment programmes—leading to a situation where different categories of prisoners as well as remand prisoners, in many instances, are lumped together in the same space. This lack of effective classification and treatment has the tendency to turn Ghana’s prisons into places where less hardened prisoners can receive training in crime by association with more hardened criminals, and upon their release potentially practice their newly acquired skills on society. This is because of the contagious nature of crime. This could be avoided if the service is well resourced. If well resourced, Ghana’s prisons can potentially be world-class centres of reformation and rehabilitation—thus fulfilling the legal mandate that set it up.

Poor Feeding: On Friday, May 21, 2021, inmates at the Sekondi Central Prisons in the Western Region staged a protest against what they described as ‘the small quantity and poor quality of food’ served them daily. The inmates, therefore, boycotted the food served them amidst chanting of war songs in the prison yard. They indicated that they were also human beings and for that matter deserved to be served with quality and delicious food. A prison official in an interview with journalists explained that the government of Ghana for years has been paying GHc1.80 per inmate for their daily feeding. To add salt to injury, the official further explained that the facility, which has a holding capacity of 400, currently houses more than 600 inmates. “So you can imagine if we have to feed over 600 inmates with that amount?” he quizzed. Having had enough, the inmates expressed their displeasure about the small quantity and poor quality of their daily food rations and their poor living conditions. The feeding situation is the same in all the other facilities in the country.

Diseases: The high level of congestion and poor conditions in the prisons due to acute lack of resources has turned the prison environment into incubators of diseases. Research shows that communicable diseases such as tuberculosis, hepatitis B and HIV/AIDS are very prevalent in Ghana’s prisons because of the above-mentioned reason. These diseases accounted for 29 of the 86 deaths recorded in all 43 inmates holding establishments in 2013. Officers, their families and the general public also are at risk of contracting these communicable diseases. Since the officers work in close contact with the inmates and live with their families in communities outside the walls of the prison, any infection contracted can easily be passed on to their families. Visitors to the prisons could also be infected with the diseases of prisoners and transmit them to the general public. Discharged inmates go back to the community and could be a source of transmission of diseases. From the above, it can be argued that prison health is a public health concern.

‘Project Efiase’

The challenges facing the Ghana Prisons Service as already stated are enormous and require a lot of resources to address. And the truth is we cannot only depend on the government to do it all. Taking all these into consideration, the Prisons Service Council took a proactive step and introduced “Project Efiase,” an initiative to create awareness about prison conditions and raise funds from corporate institutions and individuals to improve the conditions of prisons and transform them into reformation centres. Through this project, the Council seeks to educate the public about the current state of its prisons and to sensitise them about the importance of the Ghana Prisons Service to national development.

But why do Ghanaians need to take their Prisons Service more seriously—funding and resourcing it so it can achieve its mandate?

“A Hospital for Lawbreakers”

If we can all agree that the reformation of prisoners is the essence of the Prisons Service, then we should rather see it as a hospital where lawbreakers are taken for treatment and restored to society. If this is indeed the case, then it begs the questions – how would you want a hospital to look like? In what conditions would you want hospital patients to be treated?

Do not get me wrong. I am not saying that wrongdoers must not be punished, they should be. However, we must have the understanding that the punishment lies in curtailing their liberties and not by creating an inhabitable environment for them to live in. In the end, they would come back and live with us, so we ought to focus on getting them reformed so that they do not come out worse than they were admitted.

Let us also remember that the incarceration of lawbreakers is an intervention to protect public peace and safety. We are the beneficiaries of this system after all. This is why we must not only focus on who they are as criminals but prioritise how we can shape them during the period of incarceration. Until then, we may seem to be winning the battle, but losing the war.

We must begin to explore workable ways to resource the Prisons Service. We need to improve infrastructure and do our best to make the work of prison officials easier and more bearable.

This is why the criticisms levelled against The Church of Pentecost for putting up more of such facilities are unfounded. The construction of standard prisons, which the Church refers to as “correctional facilities,” directly or indirectly solves the challenges of congestion, poor infrastructure, and poor health conditions. Instead of the backlash, the Church should be supported to do more to help deal with this infrastructure deficit. Furthermore, it depicted how little people understood the Criminal Justice System and the importance of the Prisons Service in the process – It was indeed a typical Ghanaian’s way of looking at the prisons service.

“Who Watches The Watchman?”

The phrase ‘Who Watches the Watchman?” has received negative connotations in recent times. However, I am borrowing this phrase to highlight the crucial role prison officials play, and why we ought to seek their welfare.

Prison officers are personnel who ensure safe custody of the persons who have been convicted for wrongdoing. They spend more time with these persons, some of whom have been convicted of murder; all so that we can enjoy our peace. Essentially, it is a high-risk job. Here is a narrative that gives you an idea of what they have to deal with from time to time:

On Wednesday, February 4, 2014, inmates at the Kumasi Central Prison allegedly set parts of the prison on fire to escape. Unfortunately for the inmates, luck ran out on them and their plans were foiled when security was immediately beefed up to prevent them from escaping. The situation turned violent with some of the inmates hurling stones and other dangerous objects at the security personnel who had immediately gathered at the prisons to maintain sanity. You can imagine the worse possible outcome had these persons succeeded in their attempt.

This is why prison officials deserve to be supported at all cost. Often when charitable groups and churches visit the prisons, the focus is always to support the inmates, forgetting that these persons are only in safe custody because of the selfless acts of the prison officials. So next time you visit any prison facility, do not just donate items to the prisoners, make donations to the officials as well and offer words of encouragement and appreciation to them for the great work they are doing, often with the little or no support.

Beyond that, let us always remember prison officials in our prayers and promote their welfare. As they watch over our prisoners, we should also watch over them through prayers and ensuring that they are always motivated to serve.

Prisoners As Human Resources

A huge chunk of our human resources can be found in the various prison facilities in the country. According to the 2018 Annual Report of the Ghana Prisons Service, the age range of 18 to 35 years constituted 80.9% of the total population of prisoners in the country. Most of these persons could be of good use to society if they are given skills training. We should stop looking at them as discards, and rather see them as human resources who can also contribute to national development. More so when we know that not all prisoners are criminals. Indeed, there have even been some cases where an inmate is proven innocent (not culpable) after years of incarceration. So anyone could end up there; and CSP Atsem concurs: “It is perhaps a truism to say that the prisons are potentially the second home for all of us as you never know when you can find yourself at the wrong side of the Law.”

Again, let us not forget that in our prison facilities are babies (with their nursing mothers), who through no fault of theirs find themselves in such environments. This is why we must approach the prison system differently and see how we can augment the government’s efforts in promoting the welfare of inmates and ensuring that their potentials are tapped for the greater good.

The Church’s Role in Reforming Prisoners

A multi-purpose prison facility funded and constructed by The Church of Pentecost at Ejura in the Ashanti Region was commissioned on Tuesday, May 11, 2021, and handed over to the Ghana Prisons Service.

The facility, described as one of a kind in the country, was constructed at the cost of GHS 3,297,139.81. The facility, a fully furnished three dormitory block with the capacity to accommodate 300 inmates, also comprise an administration block, a chapel (which also serves as a classroom), football pitch, baptistry, modern washrooms, mechanised borehole, offices, infirmary, workshops and other auxiliary facilities, was jointly commissioned by the Interior Minister, Hon. Ambrose Dery; the Chairman of The Church of Pentecost, Apostle Eric Nyamekye, and the Chief of Ejura, Barima Osei Hwedie II.

This was one of many facilities that the Church has envisioned to set up as part of efforts to help solve some of the challenges facing the Service.

It is also refreshing to note that on Saturday, October 22, 2022, the President of the Republic of Ghana, H. E. Nana Addo Dankwa Akufo-Addo, would commission a second multipurpose facility constructed by The Church of Pentecost to be handed over to the Prisons Service for safe custody and effective reformation of prison inmates.

With the in-depth analysis made so far, I would find it very unfortunate if anyone still holds the view that the Church’s effort to support the Service is a misplaced one. If possible, other churches with the wherewithal to improve the infrastructure for the Service can also help. Maybe, aside donating food items, we can also look at doing more to help improve their living conditions. For example, in addition to visiting prisoners occasionally to offer them handouts, we could adopt cells. That is to say that a church or corporate organisation could adopt a prison cell where it would make monthly stipends to support their feeding and general welfare.

Ensuring an Effective Reformation Process for Prisoners

Although the effort by the Church in providing food items and putting up infrastructure for prisoners is lauded and encouraged, I would also like to note that the Church also bodes a help that no other organisation could provide in reforming prisoners, which is the ultimate goal of the prison system.

Indeed, the Church (Body of Christ) possesses the message that can completely transform lives for the better. This the Church must not take for granted. It is important that in demonstrating their benevolence, they do not forget the real power they possess to change the lives of the prisoners for the better. For a person to be truly reformed, he must first be regenerated, that is be “born again.”

The phrase “born again Christian” is frequently misinterpreted.  Its meaning, when looking at it from a primary reference, is not about physical birth, but about experiencing spiritual rebirth (or renewal). It is an expression used by many Protestants to define the moment or process of fully accepting faith in Jesus Christ. It is when the teachings of Christianity and Jesus become real, and the “born again” acquire a personal relationship with God.

The term originates from an incident in the New Testament in which the words of Jesus were not understood by a Jewish Pharisee, Nicodemus (John 3).

Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit.” – John 3:3-5, NIV

The phrase “born again” applies to people who have accepted Jesus as their Saviour or Redeemer. The convicted soul realises that he/she is a sinner (Romans 3:23) and that the penalty for that sin is death (Romans 6:23). To rectify the circumstances, God sent His only Son to die in their place, to take the punishment for sin (Romans 5:8). After Jesus’ death, He arose from the dead (1 Corinthians 15:3-6). Jesus is the only way to God (John 14:6) and He provides the blessing of salvation. Each person has the choice to receive or reject God’s gift through faith (Ephesians 2:8-9) and experience the new birth (John 3:1-8). Whoever follows Jesus as Christ, the Son of God, and has accepted His gift of life can be called Christian. That is where the journey of rebirth begins. The rebirth process is perfectly captured in Ezekiel 36:26-27:

²⁶ I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. ²⁷ And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.”

So, being born again is having a change or transformation of the soul (heart) by the work of God’s Spirit. One’s soul is the part of our being that consists of these three: the mind (or its disposition), emotions (feelings), and our will (what we determine). This spiritual makeover when we become born-again is a change in the way we think, the way we manage our emotions, and the choices we make by our will.

This must lead to the reformation and rehabilitation process of the convicted criminals. A convicted person must accept responsibility for the wrong he or she has done and acknowledge the wrong done. They must also be ready to repent and change from their old ways. The Church has the gospel message that can convict their hearts and lead them on the journey of reformation and restoration to society. Therefore, as the Church donates food items and infrastructure to prisoners, it must also bear in mind that they have a crucial role to play in preparing prisoners for the process of reformation and rehabilitation.

This is why The Church of Pentecost must again be commended for the multifaceted nature of the prison facilities they have constructed and their approach to the reformation of prisoners. In the facility, they have constructed a chapel, which would focus on regeneration (working on the hearts of the prisoners). The church building also serves as a classroom where prisoners would be given formal education (working on the mind). The facility also has a workshop to train prisoners in skills acquisition (working on their hands) so that they would be able to work to support themselves and become responsible members of society when reintegrated.

Conclusion

This article is meant to throw some light on the Ghana Prisons Service and why we must not take it for granted. I believe that one of the reasons why the Prisons Service has not received the desired special attention is due to the lack of understanding of the role it plays in society. From this article, you have realised that the prison system is an extension of society and therefore must not be disregarded.

To be fair, I believe that some sections of the public who are opposed to the CoP’s initiative to construct prisons, do not seem to have a problem with the project per se, but with the reason why a “Christian denomination” should be engaged in this. The Church has embarked on this project because the Prisons Service needs our help, and we cannot leave all of its problems to be borne wholly by the government. Should we neglect them, we would do so at our peril. It is for this same reason that “Project Efiase” was initiated to solicit funds from every Ghanaian in the quest to improve the conditions of prisons in Ghana – the holding facilities being put up by The Church of Pentecost is exactly what Project Efiase is all about.

“The prisons administration appreciates the intervention by The Church of Pentecost in providing these modern camp prisons which would reinforce our rehabilitation efforts. As a matter of fact, the prisons personnel generally commend the Church [for this] and hope that other religious bodies and organisations would emulate their example,” Mr Atsem said, adding that “People are entitled to their own opinions, but only those of us in the Service really understand the great impact of these interventions [of the church] on the operations of the Ghana Prisons Service.”

However, it must also be said that in addition to the aid and generous acts, the Church also has a duty to minister to the hearts of prisoners through the ministration of the gospel message of Christ for a definite and a more effective reformation process.

In sum, dear Reader, when you think about the Prisons Service, think about Obed Eli Aglidza. Today, the streets of New Ayoma are a lot safer because of his incarceration. Mobile vendors in the community can now go about their duties more freely because they have one less street robber to deal with. However, we must also bear in mind that Obed would not be locked up forever, he would come back one day. In what state should he return – reformed or hardened? Certainly, I believe most of us would choose the former, but that is not for us to say, but to put in place the needed measures that would facilitate it.

Written By Prince Kojo Asare (prince.asare@thecophq.org)

Globally, October is recognised as Cybersecurity awareness month. 2022 may have offered some respite from the previous year’s rush to enable a remote and hybrid world, but the increased use of personal devices also left security professionals with even more endpoints to manage and secure. As illustrated by breaches like the March 2022 attack on Shields Health Care Group that impacted two million people and the April ransomware attack that became a national emergency for the Costa Rican government, we all need to be cyber defenders to protect what matters.

The FBI describes the impact and losses from cybercrime as “staggering,” with over $4 billion in losses in 2020 alone. The 2020 Internet Crime Report includes information from 791,790 complaints of suspected internet crime—an increase of more than 300,000 complaints from 2019 Cybercrime is a growing problem that needs to be addressed. Perpetrators behind these crimes range from individuals looking for easy profit to hostile nation-states and terrorist organisations.

The first form of Cyber-attack took place in Genesis 27. This is the story of Jacob and Esau. When Jacob presents himself as Esau to Isaac, his blind dying father, to gain his birthright blessing- he basically performed what today we call an act of Identify Theft. 

With the prevalence of computerised business systems in stores, banks, and government offices, this increase in computer-related crime raises concerns for privacy and safety.

The Bible prophesied that “in the last days perilous times [times of stress] will come” (2 Timothy 3:1). It describes some of these stressors as men being “lovers of money,” unloving, slanderers, brutal, and treacherous (verses 2–4). Computer crimes cause much stress to the victims. Those who perpetrate such crimes while sitting safely behind a computer screen may not fully comprehend—or simply do not care about—the devastating impact on the lives of the recipients of their evil actions.

The growing prevalence of cybercrime is evidence of what happens when people without a godly worldview acquire certain technical skills. We need people with solid Christian ethics involved in these fields to use these potentially dangerous skills to pursue a higher calling, one in which they embody the exhortation in 1 Corinthians 10:31: “Whatever you do, do it all for the glory of God.”

I will offer 3 Tips for you to consider.

Tip #1: Use A Strong And Protective Password Manager

What is a password manager, you may be asking? Password managers are encrypted databases that typically use one complex password to safeguard all other passwords. They can then help generate complex passwords for each account without you having to memorise them all. According to Microsoft, more than 80 percent of breaches stem from weak or compromised login credentials, so it is more important than ever to use a strong, unique password for each account.

Tip #2: Enable Multi-Factor Authentication Everywhere Possible

Even with the growing use of password managers, there is more that you can do to keep your accounts and information secure. Multifactor authentication adds an extra locked door of security to your account. It comes in many different forms, ranging from a code that arrives in an email or text message to a secure token tied to your account. However, Security.org states that 13 percent of account hacks were those using two or multifactor authentication. Building up your layers of security will close that gap.

Tip #3: Be Wary Of What You Click

In today’s world, there are more phishing attacks than ever before. One of the most common occurrences is receiving an email that looks as though it is from a reliable company or professional superior. It is more important than ever to hover your mouse pointer over links in an email and to check the sender’s email address. If anything looks suspicious, play it safe and get a trusted person’s opinion or delete it to be safe. Also, some email providers (Gmail and Outlook are two) have phishing and spam tags that automatically report the issue for investigation.

Everyone has a role to play in cybersecurity, and when we learn together, we are more secure together. 

Written by Elder Raymond Agyemang (Cyber Security Professional)

Two fundamental issues form the thrust of this article: the age of the Azusa Street Revival, and the need for another great revival in contemporary Christianity. The second factor is the call for another revival in the church in this century by participants in the recent non-denominational All-Ministers’ Conference hosted by The Church of Pentecost (CoP) at the Pentecost Convention Centre (PCC), Gomoa Fetteh, Ghana. 

On assumption of office as the Chairman of the CoP in 2018, Apostle Eric Nyamekye challenged Christians to pray for another revival in this century, indicating that “112 years since the Azusa Street Revival occurred is enough; can’t we have a PCC revival that is superior to the Azusa Street Revival?” Throwing this challenge further, he stated, “Seymour is dead and gone,” and we must pray for God to use us to cause a new revival in this generation. 

The import of this statement was visible throughout the All-Ministers’ Conference held at PCC in September 2022 – The presence of the power of the Holy Spirit felt throughout the conference, the unity of the body of Christ, and the yearning for a new revival by the conferees was awesome. The inspiring atmosphere and the enthusiasm of pastors in participating in all activities at the conference suggested that the Christian community in Ghana is not only thirsty but also ready for a new revival that would be superior to the Azusa Street Revival.

A Reflection on the Azusa Street Revival

The Azusa Street Revival occurred in 1906 in Los Angeles, and its dramatic nature precipitated an unprecedented transformation of Christian traditions and missionary activities. The event followed the teachings and prayer meetings of William Joseph Seymour (an African-American) and a group of holiness preachers at 312 Azusa Street in Los Angeles. It must be noted that Seymour was trained by a holiness evangelist, Charles F. Parham, in Houston, Texas, but that is not the focus of this discussion.  

Seymour and the holiness movement preachers felt that, since the actual Pentecost day event in AD 34 in the Acts of the Apostles, the spirit of the revival with its characteristics had waned in the church. Their focus was on speaking in tongues (glossolalia) as a sign of baptism in the Holy Spirit. Seymour and his team were, therefore, praying for another phenomenon like the day of Pentecost to occur in their generation. 

Seymour taught his group that God had promised His children through the prophet Amos that in the latter days, He would pour His Spirit on all flesh (Joel 2:28, 29, cf. Ac. 2:14-21). For him, the time for the fulfillment of that promise was during their time. He was so optimistic about this promise that he prepared his group for weeks through teachings and fervent prayer meetings so that they could receive the outpouring of the Holy Spirit. Indeed, they had the expected encounter with the Holy Spirit, which manifested in speaking in tongues with signs and wonders following their ministry. 

Over 100 years down the lane, Seymour’s concern has been rejuvenated in many Christian meetings today, which usually focus on praying for an unprecedented revival in our generation. With God working progressively, the yearning for a revival today that is superior to the Azusa Street Revival must be our hearts’ desire and core prayer topic. 

The Significance of the Azusa Street Revival

The most significant impact of the Azusa Street Revival was the birth of Pentecostal and Charismatic movements which changed the face of Christianity. Speaking in tongues and the ecstatic phenomenon in the church were part of the signs of the Azusa Street Revival. The revival was characterised by the demonstration of the power of the Holy Spirit coupled with Spirit-led ministry activities in mission. 

The effect of the Azusa Street Revival added an impetus to mission and evangelism as well as the spontaneous growth of Christianity in the twentieth century. In the aftermath of the revival, several Pentecostal churches were formed and moved so rapidly that by the turn of the twentieth century, Pentecostalism and the Charismatic movement had since become the fastest-growing Christian tradition in history. 

Dramatic Events in the Azusa Street Revival

Several things followed the Azusa Street Revival. Apart from the missional significance of the revival, there were dramatic scenes that occurred. For example, on one occasion, Bishop Charles Horrison Mason (1907–1961), who had been sent by the Board of his church to investigate the purported activities of the Holy Spirit in Azusa Street, rather had an awesome encounter with the Holy Spirit. During a time of ministration by William Seymour, the bishop was baptised in the Holy Spirit and he began to speak in tongues. He was so touched by the Holy Spirit that he began to scream and plead for the forgiveness of his sin, probably of his cynicism and intention at the meeting to examine the authenticity of the revival. 

This phenomenon was so common that whenever people were sent to scorn Seymour and his colleagues, the Spirit would apprehend them and, as a result, they too would stay and pray to receive their portion of the revival. This is evident in the publication of the first edition of the Apostolic Faith Magazine (1906), which describes visitors who came there in this way: 

Proud, well-dressed preachers came to ‘investigate’. Soon their high looks were replaced with wonder, then conviction comes, and very often you will find them a short time wallowing on the dirty floor, asking God to forgive them and make them little children.

The above passage gives a vivid picture of the dramatic and spectacular nature of the Azusa Street Revival. Can one assign reasons why it is not good for us to keep praying for another revival in this century? Certainly not. The import of the passage is that whenever a great revival breaks out, the lives of scorners and mockers of God’s church are transformed into the image and likeness of God. They have no option but to obey God’s Word and follow His marching orders. Today, we live in the world of secularism and ungodly ideologies; a time when the call for a revival superior to Azusa Street is needed to change the narrative.

Breaking the Social Barriers   

Another very significant thing about the Azusa Street Revival is the connectedness of whites and blacks who thronged to worship together under the leadership of a black African slave, William Seymour. This situation was socially and legally unacceptable in America in days when interracial gatherings had been illegalised by the Jim Crow Laws (1876-1965), especially in the Southern United States, which enjoined strict racial segregation in all public places. 

Though the law recognised the equality of whites and blacks as humans, it gave the advantage of education and other social privileges to whites whom it recognised as superior to their black counterparts. Unfortunately, the majority of Americans at the time were Christians but they could not succeed in dealing with the racial segregation law until a true revival broke out to transform their society, break ungodly barriers, and replaced hatred with true love in Christ.    

The inference is that when the Holy Spirit manifests himself in human affairs, He changes the social order and destroys all artificial barriers set up by humans’ depraved minds. This truth was evident in the ministry of Pastor William Joseph Seymour – which was a typical example of God’s plan for missions. It tells us that a true spiritual revival must break barriers of ethnicity, racism, gender, animosity, and all kinds of social evils and discrimination. 

The events of the Azusa Street Revival show that revival should undergird our society today, particularly at a time when social tensions, conflicts, and political vendetta are becoming an order of the day. Even the Christian community, too, is experiencing divisions as a result of doctrinal differences and other factors, but our hope and burning desire for a mighty revival will change the dynamics. 

Unity in diversity has always been the result of real Christian revival, just like the revival that followed the Day of Pentecost in the Acts of the Apostles when people came from various places across the world to experience the Pentecostal fire as they spoke in diverse tongues. The speaking of diverse languages in the same place as experienced on the Day of Pentecost symbolises God’s intention for unity in diversity in the body of Christ. Against this backdrop, it is time for us to respond to the charge for a new revival in our day to move the church to another level of true fellowship and genuine love towards one another as a family of God. 

The Age of the Azusa Street Revival and the Call for a PCC Revival 

The Azusa Street Revival is 116 years old in 2022 and there is a need for another revival as has been seen as the import of this discussion. To reiterate Apostle Eric Nyamekye’s words in 2018, “112 years since the Azusa Street Revival is enough; can’t we have a PCC revival…?” Much of our Christian tradition is a brainchild of the Azusa Street Revival. Therefore, we should not always dwell on that past glory as well enough to make a huge impact on today’s generation. We must cry out with the Psalmist, O Lord, “Will you not revive us again, that your people may rejoice in you?” (Ps. 85:6, NIV). 

Is the Stage Set for Another Revival?

Yes, all indications point to the fact that a great new revival is looming! Historically, the Spanish Flu took place about twelve years after the Azusa Street Revival; thus, the juxtaposition is that we need another great revival in the face of the global pandemic in this century – COVID-19. The analogy is that if we recorded both a global pandemic and a great revival in the previous century and now, we are again being confronted with another global pandemic in our generation, then we need a revival that will send a shockwave across the globe for God’s people to rejoice as the world experiences His mighty power. 

Besides, many Christians today are thirsty for revival and are continuously searching for an encounter that could satisfy their desire. We believe there is a mighty revival in the sky; it is approaching, and we must bring it down by fervent prayer and godly fellowship of the saints in Christ, regardless of our denominations and differences. 

Thus, the focus of the possessing the nations’ agenda of the CoP is that the Pentecost Convention Centre (PCC) can be a place of a new wave of revival through prayer activities by Christians who access the facility. The stage for this desire and expectation was set in September 2022 when 3,000 pastors from 468 Christian denominations converged at PCC to pray for a revival and transformation of their respective ministries and the nation as a whole. 

Another piece of evidence is the 2022 Royals’ Conference organised by the CoP Chieftaincy Ministry at PCC. The conference brought together 1561 chiefs and queen mothers (traditional rulers) from all over Ghana with representatives from Togo and Burkina Faso. The spiritual atmosphere at the conference was very electrifying, the display of the various cultures among the participants was, indeed, an epitome of a true description of unity in diversity, and a sense of revival was felt by the participants. The testimonies that followed the conference from the traditional rulers were awesome. The simple conclusion is that the stage is set for our highly anticipated PCC revival, and it is time for us to be consumed by the desire for another revival and dedicate ourselves to that cause by praying fervently for it.

O Lord, Will you Not Revive us Again?

Our desire is commensurate with the Psalmist’s statement: “Will you not revive us again, that your people may rejoice in you?” The understanding here is that revival leads to joy among the people of God because it brings unity to the body of Christ and transforms ungodly social orders, including corruption and injustice. This was exactly what the Christians experienced during the Azusa Street Revival when the barriers of racism in the church and society were broken. 

The laws of hostility and social injustice were set aside to give way for the love of God to thrive in the church and society. A new model of global Christianity was defined through the lens of Spirit-led and Christ-centred Christian tradition. The global church was repositioned to reflect the power of God’s Kingdom in the world and the fight against sin took a unique turn. Finally, the praxes of the Christian mission were transformed. Thus, it is worth crying that “O Lord, will you not revive us again?”  

Time to take Action

This is the time to be dedicated to godly fellowship and fervent prayers. A cursory observation shows that the recent All-Ministers’ conference held at PCC demonstrated the characteristics of the Azusa Street Revival. The inspiration received through various ministrations during the conference, the revival and unity experienced, and the joy of participants in the conference re-echo the call for a PCC Revival. A revival that will cause a massive transformation in Christianity today where the church will be repositioned as a Spirit-led prophetic voice to influence its society with the principles and values of God’s Kingdom. 

Having been living by the Azusa Street Revival for 116 years now, the clarion call today is to rise above our diverse Christian traditions bearing with Apostle Eric Nyamekye’s assertion in the conference that “We may not all be on the same chapter, but we should be in the same book.” By the same book, he means God’s Word that brings people together to form the ecclesia (the called-out ones in Christ) community.  

The Azusa Street Revival has left indelible marks on the face of the world’s Christians. Therefore, the kind of revival that we are expecting in our generation must also come along with such an indelible mark on cultures, philosophies, politics, businesses, ideologies, belief systems, human traditions, and institutions. Our expectation and prayer for the PCC Revival are to experience a Christ-centred revival, Bible-centred revival, and Spirit-led revival for a genuine transformation of church and society with values and principles of God’s Kingdom to possess the nations for Christ.

Written by Apostle Vincent Anane Denteh (vadentcop@gmail.com / 0555874497)

In Luke 18:1-7, Jesus narrates the story of an unjust judge in a certain city who neither feared God nor respected humanity. In that city also was a widow who kept coming to the judge to seek justice against her enemy or adversary. 

At the time, judges travelled around their countries sitting in tents to pass judgments on cases. They were often part of a corrupt system and would usually sit on a case if they were paid a bribe. Moreover, women at the time were the least respected. They did not have the same measure of legal recourse as their male counterparts. They simply were not heard at all in the courtroom, and there was no justice for them. However, we find in Jesus’ narration that, though the judge for a while was adamant about the widow’s request for justice, her persistence broke the way. 

Jesus told this story to illustrate a point about faith and persistence in prayer. His concern was that His followers would learn to be persistent and diligent in prayer, and not give up until the desired result has been achieved. Verses 6 to 8 read: “The Lord said, ‘Learn a lesson from this unjust judge. Even he rendered a just decision in the end. So, don’t you think God will surely give justice to his chosen people who cry out to him day and night? Will he keep putting them off? I tell you, he will grant justice to them quickly….’” 

EXAMPLES OF GOD ANSWERING PRAYERS 

The Bible is replete with examples of God providing answers to the prayer of His people. Some of these are summarised below: 

1. Hannah: Having suffered many years of reproach for her inability to conceive a child, she prayed to God for a son. In response, God gave her Samuel (1 Sam. 1). 
2. Samson: When he humbly and sorrowfully prayed for one more chance to fulfil his God-given purpose of defeating the Philistines, God answered and gave him supernatural strength. He was able to push down the pillars of the building where they were celebrating their false gods (Judges 16:21-30). 
3. Elijah: We are shown the answer to four (4) powerful prayers offered by the prophet. All of them brought great honour to God (1 Kings 17-18, James 5:17-18). 
4. King Hezekiah: He became sick and was told by the prophet Isaiah that he will die. Feeling that his life and work were not complete, Hezekiah prayed that God would extend his years on earth. So, God sent the prophet back to tell him he would be healed and given 15 more years of life (2 Kings 20:1-6, Isaiah 38:1-6). 
5. Daniel: He surely prayed to God in the lion’s den, asking the Lord to keep him safe and set him free. God granted his request and shut the mouths of the lions (Dan. 6:10, 16-22). 
6. The Early Believers: They prayed with passion for the release of Peter from prison, and God sent an angel to set him free (Acts 12:3-11). 

These examples should inspire our faith in God that He certainly answers the prayers of His people. 

WHAT IS PRAYER? 

Prayer may simply be referred to as communication or conversation between people and God. It is talking with God, and not to Him. This implies that as we speak to God, we must wait to also hear Him speak to us. The Bible uses other terms or phrases to describe talking with God. These include: Crying out to the Lord (Psalm 3:4); Calling on God (Psalm 17:6); Lifting one’s soul to the Lord (Psalm 25:1); Seeking the Lord (Isaiah 55:6); and Drawing near to God (Heb. 10:22). 

REASONS FOR PRAYING 

So, why do we have to pray to God before He provides our needs, in view of the fact that He is omniscient, and thus knows what we need even before we ask? After all, Matthew 6:8 says ‘Your Father knows the things you have need of before you ask Him.’” I would like to share six (6) of the reasons why we ought to pray as children of God. 

1. God is a relational Being, and He made us in like manner. His original intention for creating the human race was for us to have fellowship with Him. Thus, He has ordained prayer to be the means through which we can communicate with Him so as to enhance and deepen that fellowship. 
2. We pray because God commands that we do so. We find several references to this in the Scriptures, such as 1 Chron. 16:11, Psalm 105:4, Isaiah 55:6, Amos 5:4, 6, Eph. 6:17-18, Col. 4:2, 1 Thess. 5:17, Matt. 26:4, Luke 18:1 and John 16:24. 
3. Going before God in prayer gives the indication that we can do nothing without Him and thus affirms our need of Him. It is a sign of our humility before God and dependence on Him. 
4. God has ordained prayer as one of the means through which we can get to know and understand His will and plans for our lives (Exodus 3:1-15, Jer. 1:4-10). If you want to know the thoughts of a person and understand their ways, the surest way is to interact with them. 
5. God has chosen the prayer of His people as the way of causing the fulfilment of His purposes and promises on earth. There are many things that will not happen on earth if we do not pray as Christians. As John Wesley rightly says, ‘God does nothing on the earth save in answer to believing prayer.’ So, in Matthew 9:38, Jesus asked His disciples to ‘Pray earnestly to the Lord of the harvest to send out labourers into his harvest.’ 
6. Jesus Himself prayed, consistently. For example, He prayed at the beginning of His earthly ministry (Matt. 4:2); in the early mornings (Mark 1:35) and during the nights (Luke 6:12). Nearing the end of His ministry, he prayed in the Garden of Gethsemane (Matt. 26:36-46), and even on the cross (Matt. 27:46, Luke 23:46). 

HINDRANCES TO ANSWERED PRAYERS 

We all want to see our prayers answered and get the breakthroughs we so dearly desire. Often, we become upset with God when we don’t receive the answers, and begin to think He is not listening. But there are a number of factors that can hinder or block our prayers from producing the desired results. These may include… 

1. Living in sin (Isaiah 59:1-2, Psalm 66:18); 
2. Keeping a heart of unforgiveness (Mark 11:25-26, Matt. 6:14-15; 18:21-35); 
3. Unconfessed or unsettled sin (Matt. 5:23-24, Mark 18:15-17, James 5:16); 
4. Bitterness (Acts 8:20-23, Eph. 4:31, Heb. 12:14-15); 
5. Doubt or a Lack of Faith (Mark 11:12-14, 20-24); 
6. Having wrong motives for the things we request in prayer (James 4:3); and 
7. Praying outside God’s will (1 John 5:14-15, Matt. 26:39); just to mention a few. 

REQUIREMENTS FOR EFFECTIVE PRAYERS 

Although prayer has got no particular formula of things to say or do, there are still conditions that must be met for our prayer to be effective. They include the following: 

1. Praying in Faith (Mark 9:14-24; 11:22-24, James 1:5-8; 5:13-15) 

We must have true and sincere faith that God hears prayers, that He has the ability to accomplish what is needed or supply our needs and that He will do what He knows is the best in a given situation. 

• Praying in the Name of Jesus (John 14:13-14, Philippians 2:9-11) 

This does not mean just adding ‘in the name of Jesus’ to the end of our prayers in order for God to hear us. In the Bible, to do something in someone’s name meant doing it with their approval and in their authority. Praying in Jesus’ name means praying with an awareness of His power, compassion and desire to respond to our needs and requests. Praying with this in mind will build our faith and give us peace that He has all things under His control. As followers of Christ, we must be aware of who He is, the sovereign power He possesses and what He wants us to do. 

• Praying According to God’s Will (1 John 5:14, Matt. 26:42, Matt. 6:9-10) 

The effect of prayer is greatest when we ask for things that are in harmony with God’s perfect will (that is, His desires, intentions, purposes and plans). God will not do anything against His sovereign will. We can know His will through His Word. 

It is worth mentioning here that not only must we pray according to the will of God; but we must also live in His will. We can ask for things that are in harmony with God’s will when we are living in His will (Matt. 6:33, 1 John 3:22). 

• Praying Persistently (Luke 18:1-7, Matt. 7:7-11, 1 Kings 18:41-45) 

Praying persistently means that instead of worrying about a situation, we take it to God whenever it comes to mind, realising that He is in control and will do what is best. We must continue to ask until we get our answers. That does not mean begging God over and over again. 

• Praying Corporately (Matthew 18:19-20, Acts 12:3-11) 

Corporate prayer involves two or more believers coming together in agreement to pray about something. Such prayer has so much potency to produce effect. 

HOW SHOULD WE PRAY? 

1. We must always pray with sincerity of heart. God does not respond to empty words, no matter how spiritual they might sound (Matt 6:7). 
2. We can pray silently (1 Sam. 1:13) or aloud (Neh. 9:4, Ezek. 11:13). 
3. We can pray in our own words or use words or ideas directly from Scripture. 
4. We can pray in human language or in the language of the Spirit, that is, in tongues (1 Cor. 14:14-18). 
5. Another way of praying is singing to the Lord (Psalm 92:1-2, Eph. 5:19-20, Col. 3:16). 
6. Deep and continuous prayers should at times be joined by fasting (Ezra 8:21, Neh. 1:4, Dan. 9:3-4, Luke 2:37, Acts 14:23). 
7. Regarding what posture or physical position is best for effective prayer, the Bible speaks of people praying in many different positions, including standing (1 Kings 8:22, Nehemiah 9:4-5); sitting (1 Chron. 17:16, Luke 10:13); kneeling (Ezra 9:5, Dan. 6:10, Acts 20:36); lying on a bed (Psalm 63:6); bowing down to the ground (Exodus 34:8, Psalm 95:6); lying on the ground (2 Sam. 12:16, Matt. 26:39) and lifting hands to heaven (Psalm 28:2, Isaiah 1:15, 1 Tim. 2:8). 
8. Lastly, we can pray at any time, anywhere, as long as we are not faced with any distractions that would shift our attention from the prayers. 

Written by Pastor Samuel Acheampong (Nsakina New Town District Minister) 

If an enemy can undermine the leadership of any group or a nation, he would eventually be able to undermine its people (followers or dependents), because everything (in this world) rises and falls on leadership as John C. Maxwell, an American leadership expert rightly puts it. Also, the scriptures have said, “Strike the shepherd, and the sheep will be scattered” (Zech. 13:7). This is how important leadership is to the survival and success of any group, whether great or small.

The King of Aram (Syria) seems to have appreciated this very fact. Therefore, when he sent his men out to war with Israel, he instructed them, “Do not fight with anyone, small or great, except the king of Israel” (1 Kings 22:31). They went out and did as their master had commanded. They wounded the King of Israel, and that was the end. All day long the battle raged against the people of Israel because the king, the one who carried the authority of the Lord to execute judgement and justice in Israel, had been eliminated (1 Kings 22:35).

The strategy to “fight the king only” has been the strategy of the devil (or enemy) throughout history. The enemy employed it against Adam when he made him transgress the Law of God by eating of the tree and subsequently brought a wreck on the very first home (marriage) ever created on this earth. The consequences of this have lingered on to date. 

The enemy employed this same strategy against David and made a wreck of one of the most powerful kingdoms in human history when he turned David’s son, Absalom against him. As they conspired against the King at one of their meetings, this is what the enemy planned, “Strike down the king and bring [colonize] all the people… [For] The death of the man [king] you seek will mean the return of all [his followers]” (2 Sam. 17:1-4).

Ultimately, the enemy employed this same strategy against Jesus Christ, the Lord and Saviour of the world and all the disciples deserted Him and fled (Matt. 26:56). This made many fearful and hopeless. It drove Christianity into darkness and silenced their faith until the King resurrected from the grave! Hallelujah!

The enemy continues to employ this same strategy in contemporary times. This is evident in some marriages and homes where wives fail to recognise the headship of their husbands, and children have become rebellious. 

He is ruining our nations, eliminating respect for leadership in the name of democracy and “politics of insults” which has been enhanced by the sophisticated social media of our day. All one has to do is to put a camera in front of themselves and say whatever they think about dignitaries. Jude says, “Yet these people slander whatever they do not understand… Woe to them! (Jude 1:10-11)

He is making a wreck of the Church of the Living God. He is trying to eliminate her from the schools and the activities of the society as he introduces imposters into the leadership of the Church whose characters are nothing to write home about and making it look like all church leaders are corrupt, causing many to lose trust and interest in the Church and many others to speak ill of the Holy Church of the Living God.

As believers, we must endeavour to understand this battle strategy that the enemy has been subtly employing and continues to employ against leadership (authorities) all through history so that we do not join in his attack like Absalom did but understand that it is God who establishes authority; as such, those in authority are the Lord’s servants for good. They wield God’s authority (Rom. 13:1-6) so that we would submit to them like Joseph, Daniel, Nehemiah and Sarah did; petition God in prayers on their behalf as Apostle Paul instructs (1Tim. 2:1-4), and in wisdom and humility draw their attention to the possible flaws in their leadership like Nathan did with David (2Sam. 12:1-13).

Remember that we can address our issues and concerns to people in authority without undermining their authority. We can help our families, churches, organizations and Nations to succeed without buying into the devil’s scheme of “killing and eliminating our kings”. Let us not join in “killing our kings.” After all, who are we to judge another’s servants? To their own master (God, the author of all authority), they stand or fall. (Romans 14:4).

Written By P/Overseer Isaac Kwabena Tagoe (Nanton District, Tamale Area)

The vital signs are important biological, biochemical, physiological and hormonal indicators of a person’s general health status. They are the objective measurements of the body’s most basic operations. Their processes perform essential functions for the living body. They are “vital” because they are urgently needed; absolutely necessary; a manifestation and sign of life. Even in triaging patients i.e., assessing or sorting patients according to importance or urgency of clinical presentation, the first set of clinical examinations is an evaluation of the vital signs of the patient.

Traditionally, vital signs include the body’s temperature, blood pressure, pulse rate, respiratory rate and oxygen saturation. Generally, vital signs provide a snapshot of what is going on in the body, if the values are outside the normal range, they may point to a dysfunction in the body.

BODY TEMPERATURE

The normal internal body temperature ranges from 36.5 to 37.2 degrees Celsius (Check to verify if you are in this range). Usually, fluctuations in this value indicate there has been a microbial exposure and the body is fighting an infection. When there is a microbial exposure in the body, the immune system sends signals to the hypothalamus to increase the body’s temperature. This process in turn weakens the invading microorganisms and allows the specific body’s immune cells to respond appropriately, halting the pathogenesis of the microorganism. Upon successful victory by the immune cells, the body temperature will return to normal. However, prolong elevated body temperature needs a medical attention.

BLOOD PRESSURE

The blood pressure is the pressure of the circulating blood against the walls of the blood vessels. Two numbers i.e., a numerator and a denominator are recorded when measuring blood pressure. The numerator (the systolic pressure/higher value) displays the pressure inside the artery when the heart pumps blood to the body. The denominator (the diastolic pressure/lower value) represents artery pressure when the heart is at rest. The blood pressure is considered normal at 120/80 mmHg (millimeters of mercury) (Check to verify if you have this value). Usually, fluctuations in this value indicate a concern for the health of the heart and brain and it associated blood vessels. E.g., coronary heart disease (heart attack), hypertension or stroke (brain attack).

PULSE RATE

The pulse rate is the number of times the heart beats in a minute. It ranges from 60 to 100 beats per minute (bpm) (Check to verify if you are in this range). Usually, fluctuations in this value indicate a concern for the health of the heart and its associated blood vessels.

RESPIRATORY RATE

The respiratory rate is the number of times anyone breathes in a minute. It ranges from 12 to 20 breaths per minute (bpm). (Check to verify if you are in this range). Usually, fluctuations in this value indicate signs of respiratory illness, signs of a respiratory allergic exposure, respiratory poisoning, heart disease, lung infections, signs of a general infection, pain and emotional changes.

OXYGEN SATURATION

Oxygen saturation means the amount of oxygen saturated-hemoglobin relative to the total hemoglobin in the blood. It ranges from 95 to 100%. (Check to verify if you are in this range). Usually, fluctuations in this value indicate the lack of adequate oxygen saturated–hemoglobin reaching the organs of the body. This can compromise organ functions.

Take note however, that, many sources of internal and external variables affect the scores of these vital signs. E.g., age, external temperature, physical activity, pregnancy etc. Nonetheless, vital signs monitoring is the critical first step for a healthy and long life. Be intentional about monitoring your vital signs.

Are you ready to monitor your vital signs but do not have the equipment and skill? Visit us at the Department of Nursing and Midwifery, Pentecost University and we will be happy to help.

Thank you.

Written by Mr. Reginald Arthur-Mensah Jnr, David Sablah & Dr. Abigail Kyei (Department of Nursing and Midwifery, Pentecost University)