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INTRODUCTION

National development is a multifaceted concept that encompasses economic growth, social progress, and the overall well-being of a nation’s citizens. While economic factors such as infrastructure, technology, and capital investment play crucial roles in development, the role of morality in national progress should not be underestimated.

Morality, often rooted in ethics and values, serves as the bedrock upon which sustainable and inclusive development can thrive. In this article, we will explore the principal role of morality in national development and its impact on society.

SOCIAL COHESION AND STABILITY

One of the fundamental contributions of morality to national development is the promotion of social cohesion and stability. A morally upright society is more likely to be cohesive, with its citizens respecting the rule of law, valuing diversity, and fostering a sense of community. In such an environment, social tensions, conflicts, and divisions are minimized, allowing for a more stable and harmonious society. Social stability is a prerequisite for any nation’s sustainable development as it creates an atmosphere conducive to progress.

TRUST AND COOPERATION

Morality also plays a pivotal role in building trust and cooperation among individuals, communities, and institutions. In a society where people trust one another and cooperate for mutual benefit, economic activities thrive, investments flow more freely, and innovation flourishes. Trust is a key ingredient in business transactions, governance, and international relations, all of which are vital for a nation’s development.

ETHICAL GOVERNANCE

Ethical governance is a cornerstone of any well-developed nation. Leaders who adhere to moral principles are more likely to make decisions that prioritize the common good over personal interests. They are accountable to their citizens, maintain transparency in their actions, and work towards reducing corruption. Ethical governance not only ensures that resources are allocated efficiently but also builds public confidence in the government’s ability to foster development.

SOCIAL WELFARE AND INCLUSIVITY

A moral society recognizes the importance of social welfare and inclusivity. It strives to ensure that the benefits of development are accessible to all citizens, regardless of their socio-economic background. Morality compels a nation to address issues such as poverty, inequality, and discrimination, which can hinder progress. Inclusivity, in turn, fosters a workforce and citizenry that is better equipped to contribute to national development.

ENVIRONMENTAL SUSTAINABILITY

Environmental ethics are an integral part of moral considerations in national development. A nation that values the environment and takes steps to preserve it for future generations is more likely to achieve sustainable development. Morality drives policies and practices that promote responsible resource management, reduce pollution, and mitigate the impacts of climate change.

GLOBAL REPUTATION AND COOPERATION

The moral standing of a nation on the global stage can significantly impact its development prospects. Nations that adhere to international norms and values are more likely to engage in productive diplomatic relations, trade agreements, and international cooperation. A strong global reputation can attract foreign investments, technology transfers, and collaborations that further a nation’s development goals.

CONCLUSION

In conclusion, morality plays a principal role in national development by fostering social cohesion, trust, ethical governance, social welfare, environmental sustainability, and global cooperation. While economic factors are undoubtedly crucial, a morally upright society provides the foundation upon which sustainable and inclusive development can thrive. It is imperative for nations to recognize the intrinsic value of morality in their pursuit of progress and well-being for their citizens. This was reechoed through the comminique issued  during the recently-held All Ministers Conference (AMC), an interdenominational conference for ministers organised by The Church of Pentecost as a follow-up to the National Development Conference (NADEC).

Now is the time for Ghana as a nation to unite and rally together towards this shared agenda, so as to change the fortunes of our beloved nation for ever.

As an election year fast approaches, there is a pressing need for the Ghanaian citizenry to reflect on our past political experiences and collectively chart a new course for our nation’s political future.

As Mahatma Gandhi wisely remarked, “Politics without principles, and principles without politics, are both useless.” This sentiment resonates strongly in the context of Ghana’s political landscape.

In the realm of government’s highest echelons, it becomes increasingly challenging to combat corruption effectively when individuals ascend to power through questionable means and unethical processes. Morality, therefore, stands as the linchpin in the battle against corruption in these influential spheres.

Thus, it is imperative that all political entities, whether it be the NPP, NDC, or independent candidates, come together to establish a consensus centered on a moral vision and a national development agenda. Failure to do so will result in ongoing challenges for our nation, including:

• The unfortunate practice of successive governments abandoning projects initiated by their predecessors.
• The neglect of essential infrastructure projects, such as roads, until election season approaches.
• Continued vulnerability to the influence of neo-colonialists and imperialist international actors. Institutions like the Bretton Woods organizations impose unfavorable conditions to safeguard their interests, while foreign investors and donors prioritise the well-being of their home countries.
• The perpetuation of divisive political discourse along tribal lines and party affiliations, which hinders participation and cooperation, fostering political polarisation.

The recent All Ministers’ Conference (AMC), which was a follow-up to the National Development Conference (NADEC) delivered a clear message, particularly to those with discerning hearts. It is time to heed this call.

For the well-being of our nation, it is crucial that values like contentment, simplicity, and propriety permeate the conduct of individuals in both government and opposition.

Public leadership must align with moral vision and national development goals. Those who aspire to serve the public should understand that practicing morality is an essential ingredient in the process of nation-building for national development.

Our current economic challenges cannot be solely attributed to external factors like the COVID-19 pandemic and the Russia-Ukraine conflict, although they have played a role. The compounding issues of corruption, indiscipline, and irresponsibility within private and public offices since gaining independence have significantly contributed to our woes.

To usher in meaningful change, we must accept responsibility for our actions and prioritise moral vision for national development. Incremental changes like practicing contentment, simplicity, truthfulness, diligence, and propriety will yield transformative results in Ghana’s political, socio-cultural, and economic landscape in the years to come.

We extend our gratitude to The Church of Pentecost and all faith communities for their tireless efforts in repositioning and refocusing political governance in Ghana on the principles of moral vision and national development.

May God bless our nation Ghana and make her great and strong nation.

Written by Elder Elijah Hayford (Kwesimintsim District, Takoradi Area)

INTRODUCTION

They arrived with hearts set ablaze to keep the fire of the Gospel burning, despite the unfriendly African climate that claimed many lives. These individuals are true heroes of the faith. They faced the challenging task of ministering the Christian evangel in a context that often resisted it, resulting in significant losses. Then, a tall Irish man emerged on the scene: Pastor James McKeown.

He preached the word far and wide, establishing a thriving church to the glory of our Christ. Among the many aspirations James McKeown held for The Church of Pentecost (CoP) and the broader Christian community was the utilization of various media, especially writing, to disseminate the Gospel and explain the intricacies of Pentecostal doctrine to CoP members, the larger Christian community, and society as a whole.

Apostle Michael Kwabena Ntumy is the embodiment of this particular hope of Pastor McKeown.

“FOR I BEAR IN MY BODY THE MARKS OF JESUS”

How can one adequately describe Apostle Ntumy? Does his life not exemplify that it doesn’t matter where one finds themselves, but rather, when the searchlight of God falls upon you, your light shines for the world to see?

From him, we learn that young people are essential for leading and building the Church. He exemplifies that a gentle and quiet spirit is not a weakness but a virtue to be cherished. When Jesus Christ taught, “If a brother sins against you, go to them” (Matthew 18:15-20), Apostle Ntumy heard and became a champion of Christian unity and religious tolerance. You could ask the Ghana Pentecostal Council (GPC), before it became the Ghana Pentecostal and Charismatic Council (GPCC). If it were possible, you could verify this from the late H. E. Aliu Mahama, a former Vice President of Ghana.

The echoes of their friendship still resonate today, so there’s no need to consult the deceased. In this era of Pentecostal spirituality and the growth of divine healing as a central theme of Pentecostal theology worldwide, a Pentecostal giant found himself incapacitated and confined to a wheelchair, suffering in agony. Remarkably, he did not raise his voice against the God whom it was said could “heal all your diseases” (Psalm 103:3).

Apostle Ntumy demonstrates a remarkable balance in Pentecostal beliefs regarding supernatural phenomena. He understands that misfortunes can have physical causes and stands tall as an exemplar of what it means to be a true Pentecostal. This is a man who bears the marks of Christ. Just like his master, when some thought that God had stricken him, he did not succumb to their allegations or accuse God.

While many consider him a man of sorrow, he rejoices in the Lord’s joy. Suffice it to say that he is a true servant of Christ. His response to ill-health sets a monument for Christians now and generations to come. He bears in his body the marks of Christ’s suffering, just as Apostle Paul did. He heard the call of his master amidst the sound of gunfire, beckoning him to “feed my lamb.”

Undoubtedly, the weight of the memoirs of Paul, detailing the suffering and struggles he endured as a minister of Christ, can be compared to that of Ntumy. Despite these hardships, he pursued his passion for writing, a gift bestowed upon him by the Lord. He has carved a niche for himself as an outstanding writer, significantly influencing writing within the CoP. The hope Pastor McKeown had regarding the use of books to convey the Gospel and the Pentecostal message has been realized through the writing ministry of Apostle Ntumy.

ON TABLETS OF THE HEART AND PAPERS OF HOPE

Pastor McKeown was not a strong advocate for preparing sermon notes, a view shared by many Pentecostals at the time. He believed one should pray until the word was laid on their heart, emphasizing that the word of God should register in the hearts of people as they listened. He once mentioned during a conference, “When I look at your faces, the words were registering. You were taking them in.”

From this perspective, it may seem that writing, in general, did not appeal to him much, but that’s not the case. He particularly believed that ministers of Christ and Christians should endeavor to articulate their thoughts on paper. Barely two years after his arrival in the Gold Coast (now Ghana), in January 1939, he wrote and published an article titled “Gathering Gold in the Gold Coast” in the influential magazine Herald of Grace.

He wrote another report for the same magazine in January 1941. He encouraged people to pour out the reflections of their hearts on paper, benefiting others near and far. In May 1986, during an interview when asked about the number of churches at the time and how evangelism was being carried out, Pastor McKeown emphasized the importance of radio broadcasting and writing in evangelism and discipleship.

He even expressed hope that someday, instead of just magazines, they would have actual books disseminating doctrine clearly to the people. At that time, the CoP had been publishing a magazine called Pentecost Fire, distributed free of charge throughout Ghana since March 6, 1965. These periodicals played a pivotal role in spreading the gospel during the early days of the CoP.

Today, the CoP utilizes both print and electronic media to reach out to the world. Apostle Ntumy’s tangible fulfillment of Pastor McKeown’s desire for “real books” is evident. His writing prowess shone even in the midst of paralysis. He became a true man of manuscripts.

MAN OF MANUSCRIPTS

Apostle Ntumy places great importance on education, creating opportunities for many people to pursue higher education. He further demonstrated the significance of writing, a disposition not commonly associated with Pentecostals. The Apostle’s writing acumen is one of the major aspects of his ministry that will leave an indelible mark in the annals of the CoP.

The institutionalization of Pastor McKeown’s hope can be seen in the Pentecost Literary Works of the CoP, with Apostle Ntumy serving as its director for almost a decade. In addition to personally publishing up to 16 books, he has co-edited over 20 others for the CoP in his role as the director of the Pentecost Literary Works. These books provide detailed explanations of the CoP’s annual themes and make Christian doctrine accessible to many.

Isn’t this what Pastor McKeown hoped for? The Apostle has trained numerous individuals in writing and has reviewed countless other books. To further his vision of transmitting godly knowledge through the written word, Apostle Ntumy established a public library in his hometown.

CONCLUSION

Dear Pastor McKeown, I am pleased to inform you that your hope has been realized in a grand fashion. What began as a mere droplet of water longing to quench the thirst of a vast, arid land has grown into an unending fountain, even in the driest seasons. Apostle Ntumy has answered your call with excellence, even in the face of pain. Apostle Ntumy is a man who deserves admiration from philosophers.

Theologians will find ample material for discussing how God works in the world through his life. Historians, both present and future, who write about the history of Christianity in Ghana must include the story of Apostle Ntumy; otherwise, they leave a significant gap in their narratives, rendering the history incomplete from their perspective. The various forms of art, including literature, poetry, and drama, must embrace the life of Apostle Ntumy, who has brought the Bible to life. Filmmakers should preach his life and teachings. A heartfelt salute to those who refer to him as “a Christian general.”

Written by Elder Dr. Stephen Ofotsu Ofoe

My parents relocated to Awoshie when I was still a child. I found myself attending Sunday school alone as a child from my family. Later my other siblings joined in. My dad and my mum were not attending church, although, at the time, they claimed to be Anglicans. My dad would often drop us for Sunday school but come home to “chill” with my mum and their friends. This was the “religious context” at home, which God has now transformed to His glory.

I was very committed to Sunday school with the then Emmanuel Assembly which later became Emmanuel Worship Center and is now Pentecost International Worship Center (PIWC), Odorkor. I married in this same place while it was Emmanuel Worship Center with the then Overseer (now, Apostle) Samuel Gyau Obuobi (our current General Secretary) as our Resident Minister. The Sunday school teachers at the time took so much interest in me. They would visit me at home, to follow up on me and also to greet my parents. Among the teachers who touched my life are Teachers Ruth, Olivia, Adom, Ofosuhene, Lydia etc.

There were countless number of times that Sunday female teachers will pick me up especially on weekends to go round the homes of other Sunday school kids to visit them. One Teacher Ruth would buy biscuits and carry along as we went on visitation. In the homes of the kids, Teacher Ruth would share a word, ask how kids are doing, follow up on their parents, pray with us and then we move to another house. This built in me the desire to care for others and the drive for visitation in the local church.

It was through Teacher Ruth that I received baptism with the Holy Spirit with evidence in speaking in tongues. Anytime there was prayer session for baptism with the Holy Spirit, I would not receive and went back disappointed. After completing Junior Seconday School (JSS) and awaiting to enter Senior Secondary School (SSS), on one occassion, while on home visitation with Teacher Ruth, we were in the same area where our church building was so my teacher requested we go and pray in the church. No sooner had we started praying than I received the Holy Spirit baptism with evidence in speaking tongues; I received the gift there and then with my teacher alone; the Holy Spirit was there too.

I must add that, as a child in Sunday school without my parents, I sometimes felt very lonely because after church many of the adults would focus on checking up with children whose parents were known in the local church especially as leaders. I also wanted this interaction but hardly found it. However, some adults, aside my Sunday school teachers took notice of me and took interest in me to ensure that they showed me care and attention. Even into my youthful year, leaders such as Elder Ben Donkor (the former Area Deacon for Odorkor Area), Elder Emmanuel Eyison (current Area Deacon for Ablekuma), among others have continued to follow up on me, until today and supported me in sundry ways.

At one point as a Sunday school child, I did not go to church for two Sundays. Then, I found my Sunday school teachers in my house on visitation. They asked my reason for not coming to church. I told them. Few days earlier, a group of people in our neighbourhood who believe that “the Holy Spirit is just a force and not a person and that there is no such thing as speaking in tongues” had ambushed me and confused me. They had seen my zeal for the Lord and possibly wanted to win me over to their end. My teachers took time to open the bible verse by verse to clear my confusion. If not, I would be lost.

All this while, with my awareness of the love of God and His grace that brings salvation unto all, I was disturbed that my parents are not saved. I prayed for their salvation even as I entered my teenage years. At one time while on vacation from SSS, I went to preach the gospel to my Dad. He told me he can’t attend a church he is older than, at least within the community. He warned me not to share the gospel with him again. The interesting thing is that, he never opposed our going to church and would even drive us to church anytime and everytime. This rejection of my sharing the gospel with him really broke my heart.

Fast forward, I had gotten into the university. I loved to visit members of Pentecost Students and Associates ( PENSA) with some of my friends. If I did not see someone in church service, we would go and visit them. It was through one such visit that I met Seth Kwame Fianko-Larbi and the rest, it is said, is history. During these days in the university, we as PENSA were praying, preparing and planning to go for vacation time evangelistic outreach to a village. During the prayer times, I asked the Lord to touch my parents and save them through any means as He was also using me to go and save others. I had the Damascus encounter of Saul in mind as I prayed.

I came home from the “Village Crusade”, as we called it. When I attended my local church, many people were excited to meet me. Many of them were telling me, “I saw your Mum and Dad in church last Sunday.” I did not think they were talking about my biological parents. I thought they were referring to some of the adults in church, many of whom had become my “Mum and Dad” at the time. So I went home after church and asked my parents if they were in church last week. Here was the shocker!

Apparently on the next Saturday following the day I prayed to God to save my parents, my Dad said he felt a strong urge to go to church so he told my Mum who also agreed to go with him. They went to church and when the altar call was made, both of them came forward and that same day both of them were baptised in water. They have since remained steadfast in their faith the Lord Jesus Christ and their commitment to the local church.

The care I received from my childhood Sunday school teachers seems to have birthed in my heart the desire for children and teenage ministry. When we served as Missionaries in Seychelles, being pioneer missions work, I spent nearly all my Sundays in the entire 5 years running Sunday school for the children and training Sunday school leaders in order to allow parents space to join the adult service for discipleship. The story isn’t different in the Kenya missions where we established teenage ministry in Nairobi Metropolis on our arrival in late 2019; a ministry which is a key driver for our city church model.

I wish to pay glowing tribute to my Sunday school teachers and the many adults in my childhood local church – Emmanuel Assembly – now, PIWC Odorkor, who helped to shape my life with the Word of God, prayer and care even when my parents were neither saved nor part of the local church. I also want to encourage children who are currently in the state I found myself and their Sunday school teachers for their labor. I pray that their labor will never be in vain. It is working. God is up to something great. Hallelujah

Written by Dr. Theresah Fianko-Larbi (The Church of Pentecost, Kenya)

The apostle Paul had to point out Timothy’s spiritual legacy. It was a vital part of who he was. It helped shape him as a man, a Christ-follower, and an emerging apostle. Timothy’s actions prompted Paul to write, “I am reminded of your sincere faith, which first lived in your grandmother Lois and in your mother Eunice and, I am persuaded, now lives in you also” (2 Tim. 1:5).

Young Timothy became the recipient of a trans-generational legacy. Two generations of praying women shaped him from the inside out. Timothy’s home life, created by the faith of his grandmother and mother, left an indelible mark on him. His grandma and mom were praying women, and their behavior shaped his. The stark reality is you cannot take someone where you’ve never been yourself. To raise praying children means that you must first have a measure of proficiency yourself. In the book “No Easy Road” by Dick Eastman, it says: “To learn prayer, we must pray. We only learn prayer’s deepest depths in prayer, not from books. We reach prayer’s highest heights in prayer, not from sermons.”

Eastman’s observation is not isolated. E. M. Bounds, the prolific author of numerous books on prayer, notes: “Prayer is a trade to be learned. We must be apprentices and serve our time at it. Painstaking care, much thought, practice, and labor are required to be a skillful tradesman in praying.” Would you attempt to teach your child to swim if you were uncomfortable in the water?

Susanna Wesley, the mother of John and Charles Wesley—founding brothers of the Methodist Church—had nineteen children. Seldom did she miss a daily hour of prayer. Even with the stress and time commitment of mothering, she made time to be with God. She had no private room or dedicated space in which to go and seek the Lord. Yet that didn’t stop her. This habit made it easy for her to model prayer to her kids. Eastman documents Susanna’s practice like this: “At her chosen time for spiritual exercise, she would take her apron and pull it over her face. Her children were instructed never to disturb ‘mother’ when she was praying in her apron.”

The sight of a praying parent leaves a huge impression on the soul of a child. It trumps any verbal instruction that you’ll ever give to your little one on prayer. This observation caused leading pastor and author Rick Warren to say: “A dad stands tallest when he kneels to pray with his children.”

Susanna Wesley taught each of her children the Lord’s Prayer (Matt. 6:9–12) as soon as they could speak. She made them recite it twice daily: when they woke and again at bedtime. As they got older, she added other elements to their prayer regimen. They would be taught to pray for their parents and some of the promises found in the Bible. This was all based on their stage of development and ability to memorize.

Admittedly, we’re living in a different era with different cultural norms and expectations. But as Christians, we should never veer from this parental target: “Train up a child in the way he should go, and when he is old, he will not depart from it” (Prov. 22:6).

The Message puts it this way: “Point your kids in the right direction—when they’re old, they won’t be lost.” We cannot cave in to popular culture that suggests that we leave our children to form their own opinions about God, about faith, or about prayer. God demands us to take on the role of a teacher—a teacher of prayer. We come full circle to my point: to raise a child who prays, you must be a “pray-er”!

In fact, author and teacher Mark Batterson writes: “Prayer turns ordinary parents into prophets who shape the destinies of their children, grandchildren, and every generation that follows.” You don’t have to be a perfect parent, but be a praying parent! God’s involvement with the rearing of your child will fill in the parenting gaps that you were unable to perform.

JESUS, THE PRAYING CHILD

Before there was a cross, there was a cradle. Jesus did not skip steps on the way to the cross. He had to progress through all of the ordinary, yet necessary, stages of human development. Scholars use the terms “very God” and “very man” to describe the unique nature of Jesus. He was totally God while at the same time totally man. His humanity did not take away from His divinity. His divinity did not suppress or deny His humanity. In fact, being human enabled Jesus to sympathize with our weaknesses, as our High Priest (Heb. 4:15). He accurately and compassionately brings our suffering before God’s throne of grace.

Jesus’s prayer life had a starting point, just like yours, mine, and our children’s. Jesus was a baby, a preteen, a teenager, and a young adult before He made His mark on the world as an adult. The Bible gives us little bits and pieces of His life prior to adulthood. We have enough to form this conclusion: God does not wait until you’re an adult to respond to your prayers.

• Jesus, the Twelve-Year-Old Prayer Warrior

At the age of twelve, Jesus understood the importance and value of prayer. He participated in prayer—His Father’s business—and other spiritual matters. Jesus made that point very clear to His earthly parents. Unbeknownst to Mary and Joseph, on their return trip home from the annual Feast of the Passover, Jesus stayed behind. Like all parents, when they realized He was not in the caravan with any of the other families, they returned to Jerusalem in search of their little boy. When they found Him, Jesus respectfully said: “Why were you searching for me? . . . Didn’t you know I had to be in my Father’s house?” (Luke 2:49, NIV).

What did Jesus mean by this? What was this twelve-year-old doing? The answer is found when we understand what occurs in the temple. Years later, as an adult, Jesus said: “My house shall be called a house of prayer for all nations” (Mark 11:17, emphasis added). Jesus used the terms “My house” and “My Father’s house” (John 2:16) interchangeably. Both terms reference the temple as a place of prayer, among other religious activities. Without reading anything into the text, we can easily see that Jesus prayed as a child. If the Father valued, respected, and answered Jesus’s prayers while a child, God also values the prayers of your children.

• The influence of Mary and Joseph

As parents, Mary and Joseph created a certain home environment, family culture, and expectation about Jesus. Even if their influence on Him was limited, flawed, or partial, they still played a role in His spiritual development. Joseph was a carpenter (Matt. 13:55). Jesus became a carpenter (Mark 6:3). Jewish boys, in those days, went into the same line of business as their father. Becoming a carpenter was no accident. We know that parental influence was at work in Jesus’s life. It didn’t stop at His vocational choice. It extended into the whole, of His life.

The religious practices of Mary and Joseph are without question. When Jesus was eight days old, like any good Jewish parents, they had Him named and circumcised (Luke 2:21). At the appropriate time, they traveled to Jerusalem to dedicate Him to God, in accordance with the Law of Moses (Luke 2:22). Every year, Mary and Joseph faithfully went to Jerusalem to celebrate the Feast of the Passover (Luke 2:41). It was during one of these annual visits that Jesus, at twelve years old, remained behind to pray and attend to His “Father’s house.”

The Bible doesn’t detail all the things Jesus learned from the godliness of His parents. Even in their limited knowledge, imperfect lifestyle, and inadequacies in raising the Savior, they still played a critical part. Your role in the spiritual development of your child is invaluable. You cannot deflect it back to God. You cannot claim that your inadequacies disqualify you. Even if they do, you still cannot abdicate your role as an influencer. You can’t even say: “My parents didn’t teach me how to pray. Therefore, I lack the tools to teach my child.” None of these excuses hold water even if they are true.

Your home is the number one influence in the life of your child. The average church has a child one percent (%) of his time, and the school for sixteen percent (16%), but the home for eighty-three percent (83%) of his time. This reality does not eliminate or reduce the need for churches or Christian schools to serve as positive spiritual training centers for your child, but it establishes the fact that your home dominates your child’s world, and you have an opportunity to maximize that benefit. You must, therefore, take your role seriously!

Written by Elder Johnson Nyormah (Pentecost University)

In many cities across Ghana, most auditoriums of The Church of Pentecost host two church services each Sunday. The first service is usually in English, while the second is Twi (local language). This practice has led to a significant increase in attendance and overall growth. However, it has also raised sanitation concerns, specifically the cleanliness of the church auditorium after each service.

Typically, the responsibility of cleaning the auditorium and church premises falls on the shoulders of deacons, deaconesses, caretakers, and a handful of dedicated members. 

My first day at Rose Hill Assembly in the UK was eye-opening, which inspired me to write this article. Immediately after the service at Rose Hill Assembly, all members come together to arrange the chairs and other items meticulously. They use their cleaning equipment to tidy up the auditorium within 10 to 15 minutes, ensuring it is properly set for the next activities.

Recently, The Church of Pentecost has introduced an annual environmental care campaign in which every member and assembly collaborates with stakeholders to clean their communities. In light of this, it is only fitting that the church auditorium is clean right after service. This raises a pertinent question in Ghana, where many big assemblies run two services back to back – how can the auditoriums be cleaned before the commencement of the second service, not to mention the washrooms?

This issue has often been overlooked or neglected, especially when the first service runs late, leaving no time for preparations before the next service. It is essential to remember the words of Jesus in Matthew 23:26, “Clean the inside of the cup and the dish, and the outside will also be clean.” 

Cleaning our auditorium after the service is crucial to prevent embarrassing situations, especially during emergency meetings, where presiding elders and Women’s Ministry leaders are often held accountable.

As the adage goes, “Cleanliness is next to godliness.” It is my heartfelt desire that all members will take inspiration from the example set by Rose Hill Assembly to ensure our auditorium remains clean and a fitting place for the glory of God.

Article by Elder John Boateng Asante (Photographer)

Rose Hill Assembly, Croydon District, UK