Posts in category: Top Stories

The Church and State would have been an anathema a few centuries back. The right expression then was the Church-state. It was the era where the Church was the State and the State was the Church. The two were in matrimony of polity to ensure the moral fibre and divine development of state and order in the Church and fellowship of all. Along history lane, the intimacy was relaxed and the Church-state phrase changed just as the relationship changed. It became the church and state. Unfortunately, the church and state romance was overtaken by events and the two lovers drifted farther apart.

In Contemporary times, it seems the Church has stood aloof as politicians took the burden of managing nations and that came with the loss of the solid role of the church in the state.  It thus should be heart-warming to hear that The Church of Pentecost leadership has decided to partner politicians and other stakeholders in the Ghanaian community to look at how best a moral consciousness and national development agenda could be set both by the religious organisations on one hand and political and social players on the other. Howbeit noble as it is, some have taken the church on for meddling into politics. The question is, should not the state be as interested in the politics of the nation as politicians are as keen in taking power?

Any student of politics knows the historical antecedents to political activism has always had the Church as an interested party. From time in memorial, God had intended rulers and priest to partner in nation building. When Israel, the nation God chose to show His grace and virtue to all nations (Genesis 12:2–3, Isaiah 49:6) was just about starting off as a nation, God made that overtly seen. He called Moses who was a prophet to the people to lead His nation out of Egypt and Aaron was to be the priest of the nation. The two were to be two sides of the same coin. When Moses had returned to Israel, it was him and Aaron who gathered the people together. The chosen leader of the people and the later to be ordained priest met the people together. Aaron spoke God’s word and that led to the acceptance of Moses’ leadership (Exodus 4:29–31). Pharaoh in fighting to hold on to his slaves also involved his priests. It was not an assignment for only the politician but also the priests.

Years later, when the national Israel had settled in the promise land, it was the Prophet Samuel who exercised both political and priesthood mandate. Obviously, a people needed to be led just as they needed to hear from God. Even when they had asked for a king and God granted that request, the role of the priesthood in nation building was never discarded. The king could not go to war when the priest had not finally authorised it (1 Samuel 13:8–14) and when the king was at fault, it was the mandate of the priest /prophet to point that out (2 Samuel 12). Again, the priest was the voice that pleaded on behalf of the people’s sins (Numbers 25:6–11) or revealed the future plans of God to the people (Genesis 41, Amos 9:11–12). The priest bore the sins of the nation up before God for forgiveness.

We see the role Daniel and his friends played in nation building in Babylon (Daniel 1:17–21). Joseph (Genesis 41:25–42), Nehemiah (Nehemiah 2:9–20), Amos and other prophets addressed political and social concerns of their time. The worked hand in hand with those in power to ensure national cohesion and nation building).

In the New Testament, we see again the relationship between state and church. The Lord Jesus Christ and John Baptist also addressed political and social concerns of their time (Mark 12:13–17, Mark 11:17, john 6:15, Mark 6:17–26) Even at the crucifixion trial, the state and church had to come together to pass judgement on the Saviour (John 18:28–29).

It is abundantly clear from the Bible that the state cannot do without the Church because apart from her being God’s representative on earth, the church is a voice of conscience for political actors, helper in development, broker of peace and bearer of the people before God. No nation can do without the religious aspect of nation building no matter how secular it professes to be. God has ordained that His presence be felt among every nation and He continuous to show Himself great in the affairs of humanity in nation building. People may do their best to ignore this fact but it is as truth as their breath. For those who try to doubt the existence of God, they ignorantly do so to doubt their own existence. For if even a statue is the artistic and creative work of a man, how much more would that man not be the creative and artistic work of a Greater Man – God!

From the first Century, the relation between state and church became more profound. God’s people had spoken against abuse of power, corruption, evil, and attempted to redirect the heart of the nations and rulers to God just as in the Old Testament and New Testament. During the middle ages, the Church had a cordial relationship with the State and the divine right of kings where the monarchy ruled by the authority of God was derived. The church’s influence was great and had a major role in the coronation of kings. We were blessed this year to witness this during the coronation of King Charles of Great Britain.

In the colonial era in British North America, morality and social harmony and political stability was possible due to the alliances between the Church and government. When there is peace in the nation and the people prosper, the Church thrives and religious freedom in enhanced.

On the issue of the Church’s interest in enacting laws, again, history is on the part of the Church. Many laws including the core of fundamental human right laws were picked from scripture. The early Christians understood the need for Christian participation in government and nation building. The apostle Paul urges us as Christians to ‘first of all, that requests, prayers, intercession, thanksgiving be made for everyone, for kings and those in authority that we may live peaceful and quiet lives in all godliness and holiness. This is good and pleases our God and Saviour who wants all men to come to a knowledge of the truth’ (1 Timothy 2:1). The Scripture and history emphatically support the Church’s place and role in affairs of the State.

The church has been at the forefront assisting the state to fight social injustice, poverty and healthcare. In Ghana, it took the Church (missionaries) for education and healthcare to be made available and not the politicians and merchants who were interested in the wealth of the people and exploration of the world. Anyone reading this and disparaging the Church should rather bless God for the light of the Church. Many of our health and educational institutions today are still testament of the great work of the Church. Without the Church, the state of Ghana cannot do it alone.

The Church as a social partner of the State has at times been critical of the State just as the state too has been of the Church. The Church recognises political authority because the Bible injuncts her to do so (Romans 13:1–7). This does not debar the church from being constructively critical of state actors when they deviate from what is acceptable. However, it is done with utmost respect for the office they occupy. For those who think the Church has been too silent, her silent outside is so loud in the indoors of the corridors of power. But for the Church, alas!

The Church of Pentecost, and for that matter the Church, has proved to be a formidable partner of the state in development. After building schools, hospitals, social amenities, providing support to the state for security and peace in the form of police stations, barracks, prison to name but a few, the Church has every right to have a say in national development. Let it not be lost on us that the citizens of the State are the members of the Church. We are in this ship together and must work out the sail together. It is in this light that we must all support this two-day conference and thank God that this is not political parties calling but the non-aligned Church calling all the sons and daughters of the land to come and let us reason (Isaiah 1:18).

The relationship between Church and State is that of ‘hand go, hand come’. Governments have a huge influence on the work of the Church. When there is peace, the Church thrives, where the State and Church have cordial relationship, persecution and evil laws that gag religious activities are alienated.

In many instances when the State has lost its providential way, the Church has served as a beacon of hope and reasserting her influence and redemptive role over the State. Martin Luther King Jr., a pastor, was the lead figure in the civil rights movement against racial segregation and discrimination. The abolition of slave trade was led by a committed Christian, among many other Christians could be listed for their fight for justice, progress and development of nations. Carl Henry is quoted to have said ‘Christians should work through civil authority for the advancement of justice and human good’ This has been the historic role of the Church in issues of the State, and this must not die but be resurrected. 

Jeremiah 29:7 says ‘But seek the welfare of the city where I have sent you, and pray to the Lord on its behalf, for in its welfare you will find your welfare’. This is still true. The church is set in Ghana and her welfare is tied to that of the State. The possessing the nations agenda can be furthered through when the State flourishes. What else is beautiful than seeking this, and if CoP provides a platform for that, in what has the church erred but to be commended!

As the first of its kind, those who are sceptical about the National Development Conference at the behest of The Church of Pentecost should hold their breath while we all monitor the progress from here. What we need now is a total commitment to this engagement by all stakeholders and adherence to whatever working document that will come out of this conference. It must not end as one of such talk shops but one that will redefine the polity of our politics as a nation and birth policies that will be owned by all whether the day party or the night party is in power. All the groups, religious, political, civil society groups, technocrats, educators, etc. are commended for their commitment to the enterprise Ghana. Let us own our development and work at our moral consciousness as a nation. The fibre must not be allowed to decay further.

It is an exciting time for both Church and State. Once it is The Church of Pentecost leading this charge, let us all look forward to something amazing. Nyame nsa wɔm.

Written by Pastor George Osei-Asiedu

The answer to the question of ‘how do we address this situation to ensure all generations come to the feast of the Lord?’ is answered in two ways: It is about a deliberate and intentional attitude to ‘live together in unity’ (Psalm 133:1). The spirit that makes this possible is referred to as ‘as much as depends on you’ (Romans 12:18). Every one of us must work at our prejudices and stereotyping of others and accommodate them in the spirit of Christlikeness.

Intergenerational interaction has become a melting pot of different generations with diverse beliefs, values, and ethics. The clash of these different generations can lead to misunderstandings, lack of productivity, conflicts, and lack of cooperation. However, it is possible to confront and carefront these differences to bring about a harmonious fellowship environment. It must first begin with leadership. By leadership, reference is made to leaders of the church at every level, from the Home Cell to Area.

From the inception of the Church, the old and the young had coexisted, cooperated, and succeeded. The story of Paul and Timothy is one case in point where the old and young worked side by side. Paul did not intimidate Timothy but encouraged him to be his best (1 Timothy 4:12) and to also respect the old (1 Timothy 5:1). He then calls on fathers (the old) in the church in Ephesus not to provoke their children (the young) to anger (Ephesians 6:4). To borrow Ephraim Amu’s words, the old and young are like the white and black keys of the piano. The best melody is produced when we carefully combine both keys.

To get the best of all the generations, the first thing I believe must be done is to discard all forms of mistrust of the young and disrespect of the old. It is worrying when you hear some older folk speaking with so much mistrust of the young. Some do not believe any young person can live a holy life. They are so suspicious of every move of the young person, and it leaves me wondering if they are haunted by their own youthful years. Sometimes, I cringe hearing such mistrust displayed when those being condemned are my age mates. I would usually ask, ‘Then I am also like them?’ They will quickly respond, ‘You are osofo.’ This hurts because many of these young people are living like the Daniels and Esthers in our time. They require all the support Mordecai can give, not condemnation.

On the other hand, some young folks also have a gross disregard for the old. They speak of them in such derogatory terms. Others have even written off the old as having nothing to offer. They will walk out of the church or do their own thing once they know it is an older person going to preach. They consider their sermons dated and nothing new in them. Such outright disregard ruins development and Christian maturity. Priscilla and Aquila have much to share with Apollos if only he will listen (Acts 18:24-26).

The solution to bridging the gap is creating a leveled playing field for all generations in the church. All must be allowed to come as they are; the strict Veteran and Boomer have a place just as the liberal and playful Millennial and Gen Zed. That strictness has its place just as that playfulness. Both can learn from each other the best way to apply those traits when they relate and learn from each other. Everyone must have just as enough access as the others in the church. It should not be a place with opportunities only for the old or just for the young. Some leaders decide to do away with all the old folks in the affairs of the church and give opportunities only to the young or vice versa. This tilted scale always breeds contempt and apathy. Opportunities and roles must be one and equal for all.

Then, we must encourage deep and honest conversations, allowing for the free expression of views at the table. ‘The young are to be seen and not heard’ must not have room in the church. Neither should it be a place of ‘the old should have their say, the young will have their way’. Creating harmony requires honesty and free expression. If the young are right, the old must endorse that. When the young want to speak, the old should encourage that. Truth should be at the table when the young and old speak. Mutual respect must drive conversations in church. Intentional efforts should be made to ensure that at church, people of all ages are allowed to sit and mingle. A class situation at church based on age or any other form is deadly. It hurts transition.

We have to innovate and integrate how we do church. Adopting various and valid forms of doing church will bring all generations together. If all meetings are held online, you are sure to lose a generation. Conversely, if all church activities are done in-house, another generation will be lost. A careful balance is required. Innovation is not just about introducing new things but enhancing the old ones. Can the seating arrangement be varied during special days like ministry meetings, Mother’s Day, and Father’s Day? Can the lighting be adjusted briefly during some occasions? Will a social activity not bring us closer together? When drawing up programmes for conventions, weddings, funerals, and other huge gatherings, can we make room for members of the Children’s Ministry, Teens, Young adults, and Adults all to feature on the programme? This can be done during a particular day’s programme having all on board and not just specific days for each. If the conductor is ten and the one sitting next to her is fifty, they will get to interact, and that helps to break down the wall and bridge the gap.

Committees in the church should be filled with intergenerational thoughts in mind. Institutional memory is just as good as the infusion of new ideas. Collaboration and teamwork among generations on the same committee will promote a sense of belongingness. It will bring acceptability of proposals when inputs from various generations are considered. When it is a technical committee that requires some expertise and the one with that knowledge is a Millennial or Gen Zed, will it hurt anything if they chair instead of making them a member, where their views may still be filtered by a Boomer or Veteran chairing the committee? I believe if that person qualifies to be a member of the committee and is the most qualified or experienced, their age should not render them incapable of chairing. Tactical and implicit knowledge transfer is better achieved this way.

Inasmuch as mixing the generations up offers us great privileges, unique generational platforms should at times be created to drive bonding. We used to host married and singles conferences in the early 2000s where singles met separately from the married. We soon discovered that both within the singles and the married, age was becoming a hindrance to some of the sensitive issues that needed to be addressed. When I came into ministry, I learned to create further division based on the age brackets when it came to addressing some sensitive issues. Last year, the singles conference had segments for children aged 8 to 12, 13-19, and those above 20. The attendance and openness were amazing. Such platforms help in identifying the generational issues to inform the Church’s intergenerational missiology.

Each of the generations has its specific diction. For the veteran, the word ‘gay’ means something to the Veteran and means a different thing to the Millennial. The church leader must learn to use communication forms and types that resonate with various generations. Chipping in the diction and style of one generation or the other once in a while is a great attention-gainer. The preacher must learn the diction and style of the generations in their congregations. This can be achieved through interactions, reading about the various generation brackets, and being intentional to meet their needs during sermon preparations. With the Holy Spirit as the Master Teacher, this is achievable.

Creating mentoring platforms where the old mentor the young is a wonderful avenue for intergenerational cooperation. However, we must also consider co-mentoring and mutual learning (reverse monitoring). Reverse monitoring is a two-way non-traditional way of mentoring where the role of mentor and mentee keeps alternating. It gives the opportunity to encourage and honour one another instead of the instructional nature of traditional mentoring.

The various generations have their strengths and weaknesses. Human as we all are, we falter in one way or the other. As we interrelate with other generations, such weaknesses will manifest. Some of these weaknesses are subjective or perception just as the generational activities are. Such weaknesses should not be overlooked. They must be confronted, but the perpetrators of the weakness trait must be carefronted. This is the Christlike attitude; he hates (confronts) sin but loves (carefronts) the sinner. No one who wants to please God ignores or rejects rebuke or correction of any form. It may not be palatable, but rebuking in love and accepting it with a contrite spirit builds in us harmony and for the sojourn here. No one should wink over weakness or wrong for fear of losing a generation or honouring them. The weakness must be confronted swiftly, but the person must be carefronted sweetly. In all we do, McKeown or Nyamekye must focus on the strengths of the other generation and aim at inclusivity rather than exclusivity. We should aim at building a godly church where all generations coexist in godly fun, and meaningful connections in our secular and spiritual relationships. There should be no dichotomy. Matthew 7:12 should guide all generations in the church.

Written by Pastor George Osei-Asiedu