The Adabraka District of The Church of Pentecost, led by the District Minister, Pastor Emmanuel Osei Agyapong, extended support to 22 homeless persons with disabilities at Okaishie, the Central Business District of the national capital, Accra.
Over the years, the Adabraka District has consistently reached out to these often marginalised individuals through its Ministry to Persons with Disabilities (MPWDs). Through this initiative, the Church has dedicated officers who actively mobilise and minister to the specific needs of people with disabilities (PWDs).
During the visit, Pastor Emmanuel Osei Agyapong uplifted the spirits of the homeless individuals with a message titled “The Lord Needs You,” drawing inspiration from Luke 19:28-31.
He said that just as the Lord had a need for the tied colt, which no one had ever ridden, the Lord loves and has a need for the PWDs hence they should consider themselves God’s beloved and chosen.
He further encouraged them to live righteous lives, highlighting the example of Lazarus, who was attended to by angels when he died.
The members were filled with excitement when Pastor Osei Agyapong challenged them to prepare to share their own testimonies during his next visit. He assured them that provisions had been made to include them in joint District prayers and activities.
Pastor Osei Agyapong also invited interested members to inform the leadership if they wished to learn a trade, as the necessary assistance would be provided.
“Do not lose hope. You are valuable to God. He needs you,” he emphasised, providing words of encouragement to the group.
The members expressed their joy as they were feted and given new clothes.
Alhassan Siedu, who has mobility impairments, shared his gratitude, stating, “Not every church pays attention to us. Some even assume we are seeking handouts when we approach them for magazines. So I am extremely grateful and satisfied that The Church of Pentecost is there for us.”
Comfort Anane, another individual with mobility impairments, appreciated the Church’s intervention. However, she raised a question about the city authorities’ actions, questioning why they prohibit them from selling their handmade artifacts while allowing them to beg on the streets. “They prevent us from selling our goods by the streets, but they turn a blind eye when we resort to begging. Why is that? None of us wants to beg. The city authorities should take this into consideration,” she urged.
For John Quayson, hearing the Word of God ministered to him right where he lives brought immense happiness. “I thank God for today’s message. It has brought transformation to my life,” he shared.
Elder Benjamin Bamfo Ennin, the District Secretary, led three individuals to accept Christ as their Lord and personal Savior. These individuals will soon undergo water baptism, an important step in their spiritual journey, facilitated by the District Pastor, who took the time to fellowship with them.
In 1 Corinthians 12:7-10, the Bible lists the “interpretation of tongues” as one of the manifestations of the Spirit or one of the things given through the Spirit commonly referred to as “spiritual gifts”. This has caused many to “theologise” on why the Bible uses the word “interpretation” and not “translation” of tongues, with many suggesting that “translation is word for word, interpretation is thought for thought”[1]. In this paper, we will demystify the word “interpretation” from the linguistic and theological angles, delve into the difference between translation and interpretation as well as the real meanings of “word for word” and “thought for thought” which will lead to a discovery of dynamic equivalence and formal equivalence.
WORD FOR WORD VS CORRECT TRANSLATION
Let’s consider the translation of the following sentences from Akan/Twi to English.
Bra ha
W’adi nfie sɛn?
M’adi mofrasɛm
Sentence
“Word for word”
Proper Translation
Bra ha
Come here
Come here
W’adi nfie sɛn?
You have EATEN years how many?
How old are you?
M’adi mofrasɛm
I have eaten children’s issue
I have acted childishly
Table 1: “Word for word” and “Proper Translation” renditions of some sentences from Akan/Twi to English
Source: Author
Alternatively, let’s consider the translation of the following sentences from French to English.
Viens ici
Tu as quel âge?
Je vais bien
Sentence
“Word for word”
Proper Translation
Viens ici
Come here
Come here
Tu as quel âge?
You have what age?
How old ARE you?
Je vais bien
I go well
I am fine
Table 2: “Word for word” and “Proper Translation” renditions of some sentences from French to English
Source: Author
We see clearly from the tables above that the proper translation of these sentences is not always “word for word”.
It is, therefore, a misconception to say that “translation is word for word”. It’s like saying: “In the Church of Pentecost, ‘missions’ is about the work abroad or outside Ghana” (as we erroneously hear sometimes when it is time for missions offering).
APPROACHES IN TRANSLATION
“Word for word”, also known as literal translation is just one (there are many others) of the approaches or techniques in translation. As seen in the sentences above, a correct translation is sometimes “word for word” (just like a correct interpretation!). Yes, the “word for word” approach is also used in interpretation i.e. a written text, when read out or spoken, will be interpreted the same way it is translated.
DEMYSTIFYING THE WORD “INTERPRETATION “
One major challenge with the understanding of the topic under discussion is how one understands the word “interpretation”. The word interpretation is a noun which derives from the verb “to interpret”. According to the Oxford Learner’s Dictionaries, the following are various definitions and examples of what it means to interpret:
[transitive] interpret something to explain the meaning of something
The data can be interpreted in many different ways.
[transitive] to decide that something has a particular meaning and to understand it in this way
interpret something as something I didn’t know whether to interpret her silence as acceptance or refusal.
[intransitive, transitive] to translate one language into another as it is spoken
He took me with him to interpret in case no one spoke English.
[transitive] interpret something to perform a piece of music, a role in a play, etc. in a way that shows your feelings about its meaning
He interpreted the role with a lot of humour.
Now let us look at the word “interpretation” in theology. W. Randolph Tate, in the third edition of his book entitled Biblical Interpretation: An Integrated Approach, has this to say:
Hermeneutics in the broad sense is bipolar: exegesis and interpretation. Exegesis is the process of examining a text to ascertain what its first readers would have understood it to mean. The varied set of activities which the hermeneut performs upon a text in order to make meaningful inferences is exegesis. Interpretation is the task of explaining or drawing out the implications of that understanding for contemporary readers and hearers…
The terms hermeneutics and interpretation, however, are often used interchangeably to refer to the process of determining the meaning and significance of a text.
Many ascribe the meaning that the word “interpretation” carries when used in reference to data, art, etc. (as seen in the dictionary definitionsss 1, 2 & 4 above) or in the theological subfield of biblical hermeneutics (bringing out the meaning and significance of a biblical text), which leads them to the erroneous conclusion that interpretation in tongues speaking is ‘thought for thought’.
One must not lose sight of the fact that in 1 Corinthians 12:7-10, the word “interpretation” is used in reference to a language (speaking in tongues). Hence, the dictionary definition 3 above is the right one to use and have in mind when one tries to understand what the Bible means by “interpretation of tongues”. Simply put, the word “interpretation” in 1 Corinthians 12:7-10 is used in the linguistic sense and not in the hermeneutical sense or any other sense.
For the avoidance of doubt, the difference between the interpretation of a biblical text and that of a spoken language is captured in the table below:
SENTENCE IN AKAN/TWI LANGUAGE
INTERPRETATION INTO FRENCH
INTERPRETATION INTO ENGLISH
‘BIBLICAL INTERPRETATION’
Kofi rekɔ fie
Kofi va à la maison
Kofi is going home
‘Kofi is going home’. Akans (a people group found mainly in Ghana, West Africa) have a nice way of giving names to their children. One of such ways is using the day on which the child was born. Each name has its corresponding name whether you are male or female. If you are born on a Friday, you will be called Kofi (male) or Afia (female)…
Enti sɛ obi wɔ Kristo mu a, na ɔyɛ abɔdeɛ foforɔ; nnoɔma dada no atwa mu; hwɛ, nnoɔma nyinaa ayɛ foforɔ. (2 Kor 5:17 ASW)
Si quelqu’un est en Christ, il est une nouvelle créature. Les choses anciennes sont passées; voici, toutes choses sont devenues nouvelles. (2 Cor 5:17 LSG)
Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here! (2 Cor 5:17 NIV)
‘Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!’. Anyone means anyone-whether you are Greek, Jew or gentile. Whether you are slave or Free…Whether you are Ghanaian, Togolese or Lebanese or American, when you are in Chrost you are a new creation…
Table 3: ‘Biblical Interpretation’ and interpretation into French and English of a spoken sentence from Akan/Twi language.
Source: Author
We see clearly from the table 3 above that interpreting into a language is not the same as interpreting a biblical passage.
TRANSLATION VS INTERPRETATION
The Institute for Applied Linguistics of the University of Kent explains that “on a general level, the difference between interpretation and translation is that interpretation deals with spoken language in real time while translation focuses on written content.”
According to the American Translators Association, translators translate written text and interpreters interpret spoken or sign language.
In this light, a major difference between translation and interpretation is that translation is done of a written text (from language A to B or vice versa) whereas interpretation is done of a spoken word (from language A to B or vice versa.)
It is 100% accurate to say “tongues can only be interpreted and not translated”. And the reason is that tongues are spoken, not written. Yes, spoken word can only be interpreted and not translated!
But it’s misleading or even erroneous to say or add that “translation is word for word” and interpretation is “thought for thought”.
As already stated, “word for word” is just one of the approaches or techniques used in translation.
Similarly, the “word for word” approach is also used in interpretation! The sentences in the tables above, whether written or spoken will not be any different when they need to be said from Akan/Twi or French to English.
THOUGHT FOR THOUGHT TRANSLATION
Some Bible TRANSLATIONS actually adopt the “thought for thought” approach, which is also known as Dynamic Equivalence (for instance the New International Version, Good News, Message Bible) whereas others adopt the “Word for word” approach also known as Formal Equivalence (such as the King James Version, American Standard Version, New American Standard Version, Young’s Literal Translation, English Standard Version).
So clearly, the “thought for thought” approach is not the preserve of interpretation. The “thought for thought” approach is also used in translation. Yes, translation is also “thought for thought”!
CONCLUSION
It is misleading or even erroneous to state that “translation is word for word, interpretation is thought for thought”. Both translation and interpretation can be done using both the “word for word” and “thought for thought” approaches, depending on the nature of the text being worked on.
The Bible mentions “interpretation” of tongues because tongues are spoken as a language and not written, hence can only be interpreted.
It is therefore 100% accurate to say that “tongues can only be interpreted and not translated”. Bible translations such as the New International Version, Good News, Message Bible all use the “thought for thought” approach in translating the original biblical texts into the English language.
1 Corinthians 12:7-10 NIV “Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, to another faith by the same Spirit, to another gifts of healing by that one Spirit, to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues, and to still another the interpretation of tongues.”
1 Corinthians 14:27-28 NIV “If anyone speaks in a tongue, two—or at the most three—should speak, one at a time, and someone must interpret. If there is no interpreter, the speaker should keep quiet in the church and speak to himself and to God.”
Analysis by Rev. Daniel Nana Sei Mensah, Resident Minister, PIWC French, Accra.
The Old Tafo Area Head of The Church of Pentecost, Apostle Daniel Yeboah Nsaful, has admonished Christians against being slothful in anticipation of God’s blessings in their lives.
According to him, the blessing of God does not come in a vacuum and that, Christians ought to work in order to experience God’s manifold blessings.
“As Christians we cannot fold our arms and expect God’s blessings. The ‘blessed’ does not lazy about, but works and whatever he does prospers. So, we have to make a move by working and God will surely make a way by blessing and prospering our handiworks,” he advised.
Apostle Yeboah Nsaful, who administered this piece of advice in a sermon he preached on Thursday, June 29, 2023, at the Sepe-Buokrom Revival Centre during a 3-day prayer festival, dubbed “Divine Encounter” organised by the New Tafo Area, under the theme: “Looking Unto Jesus For Maximum Impact In the Nations,” further called on Christians to develop good human relations and have good work ethics as well in their workplaces.
Speaking on the topic: “My God Is With Me Like A Mighty Warrior,” the Old Tafo Area Head highlighted that Jesus Christ whom Christians serve is a complete God and, therefore, positively impacts any individual who encounters Him, citing the stories of the ten lepers; the woman with the issue of blood for 12 years, among others.
According to him, since Jesus is all-round God and a mighty warrior, He seeks the total protection and welfare of His people at all times.
Basing his sermon on Jeremiah 20:11a and Ezekiel 1:1-10, Apostle Yeboah Nsaful identified the four symbolic faces of Jesus as Man, Lion, Ox, and Eagle, which demonstrate His completeness as God.
He explained that the human face of Jesus signifies the human nature of Jesus. He continued that since Jesus is human, He knows and appreciates the weaknesses and the sufferings of man and for that matter, He is able to help them. The clergyman, thus, urged the congregants to relate well with all manner of persons to communicate the human nature of Jesus to the world.
According to the Old Tafo Area Head, the lion face of Jesus represents His authority, power, strength, boldness, and protection towards His people while His ox face implies that “He is our burden bearer,” as ox is the strongest and most hardworking domestic animal noted for carrying heavy loads and ploughing.
The eagle face of Jesus, Apostle Daniel Yeboah Nsaful explained, portrays Jesus as King of kings as eagle is the king of all birds. He advised the congregants to allow Jesus to have His way in their lives as King.
He further noted that eagle has a very powerful sight, which is telescopic. Therefore, Jesus having the face of eagle, means that He sees from afar and knows the end from the beginning.
Apostle Yeboah Nsaful concluded his exhortation with a call on Christians to reflect the four faces of Jesus in their lives for maximum societal impact.
The Kamina Barracks District Minister of The Church of Pentecost (CoP), Pastor Isaac Deku, and his family hosted 109 children in the district at his official residence for a special event dubbed “Children’s Ministry Fun Time.”
The event, held on Wednesday, June 28, 2023, aimed to entertain the children and provide them with an opportunity to interact with the District Pastor and his family.
The fun-filled event featured several activities, including food, drinks, a dancing competition and an interactive session with the District Minister.
During the interactive session, Pastor Isaac Deku encouraged the children to remain loyal to The Church of Pentecost and value the CoP brand.
He explained that values such as prayer, ministry excellence, respect for authority, and friendship with the District Pastor, which are integral to the CoP brand, can help them become valuable individuals not only in the Church but also in life as a whole.
He added that since they are the future leaders of the Church, they should embrace these tried and tested values to preserve the CoP brand and successfully carry on from their fathers and take the Church to even greater heights.
Expressing their appreciation to the Children’s Ministry for accepting their invitation, the Deku family presented them with Bibles, Kiddie Fire magazines (the official magazine of the Children’s Ministry), and other CoP literature.
Also present at the programme were the District Children’s Ministry Leader, Brother Joseph Kumitey, and other Children’s workers in the District.
Report by Overseer Isaac Kwabena Tagoe (Assistant Area Reporter, Tamale)
The Guinness Book of Records, known for inspiring tens of thousands of people to attempt record-breaking feats, originated from an idea conceived by Sir Hugh Beaver, a British engineer and industrialist who was the managing director of Guineas Brewery. The book initially aimed to settle trivia disputes among bar patrons. In 1950, Sir Beaver was involved in a debate about the fastest game bird in Europe during a shooting party, but the answer could not be found in any bird reference book. To resolve the issue, he sought the assistance of sports journalists Norris and Ross McWhirter, leading to the establishment of Guinness Superlative Limited in November 1954, which handled the publication of the book.
The Guinness Book of Records keeps records of individuals who accomplish spectacular and extraordinary feats that others cannot replicate. By 2022, over 60,000 people had been catalogued in the publication’s database. One recent example that has captured global attention is Nigeria’s Hilda Baci, who set a record by cooking for 93 hours and 11 minutes.
Being included in the Guinness Book of World Records brings international recognition and fame. People receive high praise and applause from all over the world. It is indeed prestigious to be listed in one of the world’s most popular record books. However, all these accolades and adulations will eventually fade away.
The most significant and crucial question that every individual must answer for themselves is, “Is your name in God’s Book of Life?” It is an undeniable fact that most people, including Christians, are often interested in receiving human praise. These individuals may do things solely to gain recognition from the congregation. For example, they may give substantial offerings to have their names mentioned, not because they genuinely want to support God’s work but to receive applause from others. Moreover, many are driven by titles and earthly recognition rather than having a heavenly mindset.
I recall a story about an elder who became furious when a member refused to address him with the title “Elder.” In 2 Corinthians 5:10-11, it is stated that we will all appear before the judgment seat of Christ to receive the things done in the body (ESV). Judgment will be based on our faith in Jesus Christ as our Lord and Savior and our actions on earth.
While it is commendable to work hard and earn titles such as Apostle Doctor, Apostle Professor, Most Reverend Father, or Archbishop, among others, it is important to note that these respected titles and others like them will not guarantee entry into heaven. Instead, our actions and deeds will be the determining factor. It must be understood that heaven will be a level playing ground for all believers, where their actions, not positions or titles, will be evaluated.
Our Lord Jesus admonished the Apostles not to rejoice because demons and spirits submitted to them but rather because their names were written in heaven (Luke 10:20). Many will say to Him on the day of judgment, “Lord, Lord, did we not prophesy in your name and in your name drive out demons and perform many miracles?” To them, Jesus will reply, “I never knew you. Away from me, you evildoers.” These will be the most painful and devastating words spoken by our Lord Jesus, indicating that our lives on earth were filled with deception and ultimately wasted. How disappointing that will be!
According to Revelation 20:11-15 (NIV), anyone whose name is not written in the Book of Life will be thrown into the lake of fire. Therefore, do not always be swayed by the praises you receive from people whenever you preach, sing, lead prayers, or engage in activities in the house of God. Take a moment to reflect personally and evaluate whether your lifestyle can secure you a place in the Book of Life. He who has ears, let him listen.
Written by Elder Richard Mbelembote (President, PENSA-Pentecost University)
“As for you, see that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. And this is what he promised us – eternal life.” – 1 John 2:24-25 (NIV)
God’s purpose for His people is to remain in Him and be rooted in His Spirit. Salvation comes to transform sinners from the world and bind them with God. This year’s theme of The Church of Pentecost provides timely advice to draw Christians’ attention to their identity and purpose as saved by Christ Jesus.
As Christians, our identity and purpose in life are rooted in our relationship with Jesus Christ. However, many believers struggle to truly understand their identity and purpose, leading to insecurity, doubt, and confusion.
The concept of the repositioned Christian refers to a believer who has fully embraced their identity and purpose in Christ and actively lives by it. This involves a deep understanding of who you are in Christ and a commitment to fulfilling your God-given purpose.
To become a repositioned Christian, you must first understand your identity in Christ. This means recognising that you are a child of God, redeemed by the blood of Jesus, and fully accepted in Christ (Ephesians 1:5-7, Colossians 2:13-14). The name we carry as Christians is powerful enough to save us from all circumstances and sins. Therefore, we must let the name impact our lives and distance ourselves from anything that goes against the name of Jesus. As our dear Chairman, Apostle Eric Nyamekye, has said, “When your name is destroyed while you are still alive, you could be useless.” The name ‘Christian,’ which means followers of Christ Jesus, should not be tarnished but used to win souls, preach the gospel, and cast out demons.
Your purpose as a Christian is also rooted in your relationship with Christ. As believers, we are called to love God and love others (Matthew 22:37-39), make disciples of all nations (Matthew 28:19-20), and use our spiritual gifts to serve the Body of Christ (1 Corinthians 12:12-27).
Becoming a repositioned Christian involves fully embracing your identity and purpose in Christ and actively living out your faith. This means developing a deep relationship with God through prayer, studying the Bible, and being involved in a local church community.
It also means actively seeking out opportunities to serve others and share the love of Christ with those around you. This can be done through volunteering, missions work, evangelism, or simply reaching out to your friends, family, and co-workers with the gospel. Ultimately, the repositioned Christian is one who is fully surrendered to God, living out their identity and purpose as a child of God and making an impact for the Kingdom of God in their world.
CONCLUSION
Understanding your identity and purpose as a Christian is essential to becoming a repositioned Christian. By fully embracing your identity in Christ and actively pursuing your God-given purpose, you can live a fulfilling and impactful life for the Kingdom of God. Let us reflect on the beauty of Christ Jesus, laying down our earthly trophies and taking up the cross. The world has nothing good for us. Let us all rise and get involved in possessing nations from every angle, including our societies, sports, entertainment, education, politics, music, work, and leadership.
Written by Dennis Quaicoe (Axim Area / PENSA Pentecost University)
The Tepa Area Head of The Church of Pentecost, Apostle Daniel Frimpong-Manso, dedicated the official manse for the resident minister of the Pentecost International Worship Centre (PIWC), Ahafo Kenyasi, in the Tepa Area of the Church.
Apostle Frimpong-Manso was assisted by Pastor Michael Kofi Arthur, the PIWC-Ahafo Kenyasi Resident Minister. The dedication ceremony, held on June 25, 2023, brought together the Tepa Area pastorate, their wives, officers, and all members of the Worship Centre.
Delivering a sermon titled “Reposition to Advance the Mission of God” at the event with scripture references from 2 Kings 4:8-11, Hebrews 5:1, and 2 Timothy 2:20-21, the Anyinasuso District Minister, Pastor Samuel Yankey, were used to explain that God’s grand mission is to save mankind from sin.
Pastor Yankey stated that being set apart precedes being used by God and highlighted the importance of honouring, reverencing, and supporting the ministers God has given to us.
Apostle Frimpong-Manso encouraged the congregants to reposition themselves through their thinking if they were to have a maximum impact on their lives and societies.
Elder Adu Gyamfi Agyapong gave a brief history of the mission house, stating that the idea was conceived during a heads’ meeting in November 2020 when the Executive Council proposed the creation of PIWC-Ahafo Kenyasi.
The mission house, which consists of four bedrooms, including two master bedrooms, two additional bedrooms, a living room, a study room, a visitor’s washroom, a kitchen, and a store room, has become a reality.
Pastor Ebenezer Kojo Afedzie, the Kwamikrom District Minister of The Church of Pentecost, and his wife, Mrs. Abigail Afedzie, have donated a 32-inch Bruhm television set and 20 pieces of bedsheets to the Kwamikrom Health Centre.
The donation, which took place on Monday, June 26, 2023, was made in fulfillment of the couples’ pledge to the Centre during a visit to the facility last year.
According to them, they were moved to offer this support after they observed that the Centre was in need of a new television for its Outpatient Department (OPD) and bedsheets for the wards.
“We are confident that this act of kindness, which aligns with The Church of Pentecost’s commitment to national development, would greatly benefit the staff and the community as a whole,” Pastor Afedzie told PENTECOST NEWS.
The donation was received on behalf of the Centre by Mr. James Diapem, the Physician Assistant-in-Charge of the facility.
The short presentation ceremony was also witnessed by Mr. Peter Degborvia, Chairman of the Health Committee of Kwamikrom, along with other staff members.
The Women’s Ministry of the Suame Area of The Church of Pentecost has shown love to the Charly Care Needy Foundation at Kuntenase Toamfom in the Ashanti Region by donating assorted items worth GHC 18,000.00 and a cash amount of GHC 2,000.00 to the Home.
The items, which included bags of rice, a bag of onion, assorted drinks, toiletries, detergents, clothings, underwears, and many others, were donated on Tuesday, June 20, 2023.
In an interview with PENTECOST NEWS, the Area Women’s Ministry Leader, Deaconess Monica Osei Poku, indicated that Vision 2023 of The Church of Pentecost enjoins members to influence every sphere of life with principles and values of the Kingdom of God, including visiting the orphanages and prisons to share with them the Word of God.
According to her, the local church must also be concerned with giving and sharing to portray the love and the beauty of Christ to the world. She, therefore, called on other Areas to emulate this act of generous giving and sharing.
She also encouraged the children of the Home to have hope in Christ irrespective of their current state, assuring them of God’s enormous grace and love, which makes a man great in life.
The Caretaker of the Home, Madam Lydia Arhin, commended The Church of Pentecost, especially the Suame Area, headed by Apostle John Obeng Kesse for the kind gesture towards the children in such a time.
She also outlined a few challenges facing the Home and called for more supports.
Deaconess Dr. Janet Amoanimaa Aggrey, the Chief Executive Officer (CEO) of Jaggreys Fertility, who was part of the delegation, urged the caretakers of the Home to ensure that the items serve the intended purpose for which they were brought.
In the era of new media and digital communication, religious institutions have had to adapt to the changing landscape of technology. The Church of Pentecost, as a prominent global denomination, serves as a fascinating case study to examine the effects of new media on the church. This article explores how The Church of Pentecost has embraced new media, analysing its impact on spirituality, community building, evangelism, and overall religious experience within the context of this specific denomination.
Embracing Online Worship
The Church of Pentecost has recognised the potential of new media to extend its reach and engage with a broader audience. Through the use of live streaming platforms, the church now broadcasts its services and events online. One notable example is the Chairman’s Sunday evening service, which has blessed many homes ever since it was introduced during the pandemic.
Additionally, the Tuesday evening intercessory prayers have become a platform of intercession for all members of the church to meet together every Tuesday evening and pray, something which wouldn’t have been possible but for the power of new media. These initiatives have brought the church closer to its members and allowed them to actively participate in worship regardless of their physical location. The Church of Pentecost’s utilisation of new media has made online worship a significant part of its members’ spiritual journey.
Fostering Global Community
New media platforms have enabled The Church of Pentecost to foster a sense of global community among its members. Social media groups, online forums, and websites have provided spaces for believers to connect, share testimonies, and support one another. For the first time in the church’s history, a global ministers and wives conference was held, where through the power of technology, all ministers and wives across the 191 nations came together. This conference facilitated global interaction, strengthening the sense of unity and fellowship among ministers worldwide. Recently, there was a global all-elders seminar where it was also possible to stream to participants across the world via Pentv, Zoom, Facebook, and other new media platforms. Perhaps what we are eagerly waiting for is a global general convention!
These initiatives have allowed The Church of Pentecost to create a global community transcending geographical boundaries, enabling believers to connect and learn from one another.
Amplifying Evangelistic Efforts
The Church of Pentecost has leveraged new media tools to amplify its evangelistic efforts. Social media platforms such as Facebook, Twitter, and YouTube have been utilised to share the gospel, testimonies, and church activities with a wider audience. The denomination’s official website (www.thecophq.org) serves as a hub for evangelistic content, providing resources for individuals seeking spiritual guidance. Through digital media, The Church of Pentecost has expanded its evangelistic reach, reaching individuals who may not have been exposed to the denomination through traditional means. The power of new media has enabled the church to disseminate its message effectively and engage with individuals globally, contributing to the growth of the denomination.
Facilitating Discipleship and Spiritual Growth
Digital media has played a crucial role in facilitating discipleship and spiritual growth within The Church of Pentecost. The denomination has developed mobile applications and online platforms that provide access to devotionals, Bible study materials, sermons, and other resources. These tools allow members to engage with spiritual content conveniently, deepening their understanding of the Scriptures and strengthening their faith. The Church of Pentecost has embraced the use of podcasts, webinars, and online courses, providing avenues for continued learning and spiritual development. These initiatives have empowered members to engage with their faith more actively and participate in ongoing discipleship journeys, irrespective of their physical location.
Navigating Challenges and Maintaining Doctrinal Integrity
While new media has brought tremendous benefits, it also presents challenges for The Church of Pentecost. One challenge is internet connectivity, particularly in some regions in Ghana where a majority of the church’s members reside. Limited access to reliable internet services can hinder the participation of members in online activities and limit their engagement with new media platforms. It becomes crucial for the church to address this issue by advocating for improved internet infrastructure and exploring alternative methods of connectivity such as mobile data networks or cchurch auditoriums Wi-Fi initiatives.
Another challenge is ensuring that rural members of The Church of Pentecost are well-educated on the use of new media. Many rural communities may need more exposure to technology and may require assistance in navigating online platforms and digital tools. The church can address this challenge by organising training sessions and workshops that equip rural members with the necessary skills to effectively utilise new media for worship, fellowship, and evangelism. By bridging the digital divide, The Church of Pentecost can ensure that all members, regardless of their geographical location, can fully benefit from the opportunities presented by new media.
The Church of Pentecost’s embrace of new media aligns with the biblical principles of reaching out to the world and spreading the message of faith. The Bible encourages believers to use every available means to share the gospel and make disciples of all nations.
In Matthew 28:19-20, Jesus commands his disciples, “Go therefore and make disciples of all nations, baptising them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I have commanded you.” New media provides a powerful platform to fulfil this command, enabling The Church of Pentecost to reach a wider audience and impact lives across borders.
Furthermore, the Apostle Paul’s use of technology in his ministry serves as an inspiration for leveraging new media in the church. Paul wrote letters to various churches and individuals, utilising the available means of communication during his time to spread the teachings of Christ and provide guidance to believers. In Colossians 4:16, Paul instructs the Colossians, “And when this letter has been read among you, have it also read in the church of the Laodiceans; and see that you also read the letter from Laodicea.” Paul’s use of written communication parallels the use of digital media today, emphasising the importance of embracing technological advancements for the sake of the gospel.
The Church of Pentecost serves as a compelling case study of how new media has influenced religious institutions. By embracing new media, the denomination has expanded its reach, fostered a global community, amplified its evangelistic efforts, and facilitated discipleship and spiritual growth. The Chairman’s Sunday evening service, the intercessory prayers, the global conferences, and the plethora of online resources available are testaments to the positive impact of new media on the church. However, The Church of Pentecost also faces the challenge of maintaining its doctrinal integrity in the digital age. It must navigate issues such as misinformation, online controversies, and the risk of diluting biblical teachings. The denomination’s commitment to discernment, grounding its members in biblical principles, and encouraging critical thinking when engaging with online content are crucial for maintaining the integrity of its message.
By effectively navigating these challenges and capitalising on the opportunities presented by new media, The Church of Pentecost continues to thrive and adapt to the evolving needs of its members in the digital era. As technology continues to advance, The Church of Pentecost stands as a beacon of how new media can be harnessed to spread the gospel, build community, and nurture spiritual growth in the 21st century. As the Apostle Paul writes in 1 Corinthians 9:22, “I have become all things to all people, that by all means, I might save some.” Embracing new media allows The Church of Pentecost to become relevant and relatable to the diverse needs and preferences of people in today’s digital world.
As The Church of Pentecost moves forward in its journey with new media, it is essential to remember the timeless principles and values outlined in the Bible. Proverbs 4:25-27 advises believers to “Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or the left; turn your foot away from evil.” This verse reminds the church to remain focused on its mission and purpose, using new media as a tool to fulfil its calling rather than being swayed by distractions or compromising its core beliefs.
The Church of Pentecost’s utilisation of new media is not just a response to societal changes but also a reflection of its commitment to embracing innovation while staying rooted in biblical teachings. As the world continues to evolve, the church must adapt and harness the power of technology to effectively communicate the timeless message of salvation and love.
CONCLUSION
In conclusion, the effects of new media on The Church of Pentecost are multifaceted and transformative. Through online worship, global community building amplified evangelistic efforts and facilitated discipleship; new media has become integral to the church’s journey in reaching and impacting lives worldwide. While challenges such as internet connectivity and maintaining doctrinal integrity exist, the church’s dedication to discernment, biblical grounding, and technological adaptation will enable it to navigate these obstacles successfully.
The Church of Pentecost’s embrace of new media aligns with the biblical call to spread the gospel to all nations, as exemplified by Jesus’ command in Matthew 24:14, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come.” By leveraging new media, the church positions itself to fulfil this mandate and engage with individuals in a digital age where connectivity and information flow are unprecedented.
As The Church of Pentecost continues to navigate the ever-evolving landscape of new media, it does so with an unwavering commitment to its core values, biblical teachings, and the transformative power of the gospel. By harnessing the potential of new media, the church embraces the opportunity to connect, inspire, and impact lives, fostering a global community that transcends physical boundaries and unites believers in their shared faith and devotion.
Through The Church of Pentecost’s case study, we gain valuable insights into the effects of new media on religious institutions and the possibilities it presents for spiritual growth, community building, and evangelistic outreach. As technology continues to advance, it is essential for churches and denominations to adapt, harnessing the power of new media while remaining rooted in biblical principles, ultimately fulfilling their divine purpose in a digitally connected world.
Written by Pastor Isaac Annor (PIWC Downtown-Ofaakor)
