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ABSTRACT

Prophetism, both primal and Christian, has played a major role in the life of the African. In biblical prophetism, which is more pronounced in Israeli history, prophets exhorted, warned and directed their compatriots with regards to the things of God. Contemporary prophetism, however, has been observed to have centered on predictions of election results, major football matches and death or doom of political figures or celebrities and the prophets secure followings. The phenomenon has led to this article on ‘election prophecies’. The lacuna is to analyse the effects of these election prophetic utterances on Christianity in Ghana; a friend or a foe?Two prophets in Ghana, Isaac Owusu Bempah[1] and Nigel Gaisie[2] have been selected for this article simply because they were at the center of counter prophecies from 2016 to 2024 general elections in Ghana. While Owusu Bempah predicted His Excellency Nana Addo Danquah Akufo-Addo to win the 2016 elections and retain the seat in 2020, Nigel Gaisie, on his part, thought His Excellency John Dramani Mahama, the former president of Ghana, was going to win the elections. The two prophets were engaged in verbal assaults which resulted in the media mercilessly descending heavily on Christianity and the relevance of prophetism in our contemporary society. The issue escalated when other prophets seemed to have joined their camps depending on their political affiliations.

KEY WORDS

• EC: Electoral Commission of Ghana
• NPP: New Patriotic Party (The Ruling Party in Ghana)
• NDC: National Democratic Congress (The main opposition party in Ghana)
• CIA : Central Intelligence Agency
• MacDonaldation: Act of treating something (the gospel) like MacDonald’s fast food
• Thanatophobia: Intense fear of death and its related issues

1.0 INTRODUCTION

It appears election prophecies have become rampant across Africa. Many prophets turn to predict outcomes of election results ahead of general elections especially in Africa and sometimes in the Western world. One wonders if these prophetic utterances are friendly or enemies to contemporary Christianity. According to Scriptures in 1Corinthians 12:8-10, one of the gifts of the Holy Spirit is prophecy. This is a gift that is used to rebuke, exhort, direct and comfort God’s people. In traditional religions the seers or prophets are consulted during maledictions for spiritual remedies. The Prophets and the prophecies they utter are very important in every society; primal or Christian. Some scholars like Louis Berkhof, John S. Mbiti, John S. Pobee, and Geoffrey Parrinder observe that Israeli prophetism was borrowed from Near Eastern neighbours like the Canaanites who already had an established prophetic and institutional life. Others also argue that Hebrew prophets used crude methods of divination and self-torture like Baal prophets of Elijah’s day (1Kings 18:25-29).

This is not different from Baeta’s[3] opinion on prophetism in the spiritual churches or ‘sunsum asore’ in Ghana.It seems the above postulations from these scholars resonate well with the Bible prophets like Isaiah, Jeremiah, Micah and Ezekiel who were prominent in the socio-political life of their nations. And in the New Testament era, for instance, prophets like John the Baptist and Agabus gave special warnings and prophecies to their nation.

In Ghana for instance, prophets like Isaac Owusu Bempah, Salifu Amoako, Nigel Gaisie, Kofi Oduro[4] among many others have the flair in election prophecies. Sometimes the prophets seem prophesying for a particular political party.

This paper examines who a prophet is, trends in election prophecies in Ghana and the effects of election prophecies on the contemporary Christian faith.

1.1 WHO IS A PROPHET?

A Ghanaian theologian and the immediate past Chairman of the Church of Pentecost, Opoku Onyinah in his book, Apostles and Prophets, defined prophets as messengers of God.^[i] The Old Testament teaches that as spokespersons of God, prophets are called and sent by God to speak God’s Word to God’s people (Jer. 1:4-5; Amos 7:14-15; Is. 6:8-13). ^[ii] Other Old Testament designations for prophet, include “man of God” (Hebrew, ish Elohim), “seer” (because of the prophet’s inclination to receive revelatory visions 1 Sam. 9:6) and “messenger” (Isa. 42:19), but “nabi” is the most frequently used word for a prophet (Jer.1:4-5; Is.6:8-9; Ezek.2:1-4).

According to Charles Prempeh (2020), a columnist of Modern Day Ghana News, writing on prophetism asserted that: ‘The centrality of religion has convinced scholars like Louis Berkhof, John S. Mbiti, John S. Pobee, and Geoffrey Parrinder to conclude that human beings (sometimes focusing strongly on Africans) are incurably religious.’^[iii]  In the African Traditional Religious context one major source of inquiry into maledictions is the seer or the soothsayer. They foresee the future and prescribe the needed sacrifices for relief or remedy. In Christianity today, some prophets seem to predict outcomes of general elections publicly and from the pulpit. The question therefore is how the phenomenon is likely to affect the Christian faith, positively or negatively.

1.2 Some Trends of Election Prophecies in Ghana

In December 2020, Rev. Owusu Bempah gave the following prophecies:

• Possible death of the President of Ghana
• The election results resulting in coup d’état
• NPP will win the elections
• The running mate of John Mahama will die shortly after the elections.
• The electoral commissioner chairperson is on spiritual attack
• NDC will stay in opposition for 16 years (2017)

The ruling National Patriotic Party (NPP) won the election but the president did not die, there was no coup d’etat and John Mahama’s running mate did not die shortly after the elections.

Prophet Gaisie, on the other hand, enumerated some election issues in 2016-2020:

• I saw a woman leading the world. I saw her in America. I saw Harris in her name.
• I saw the former president of America Donald Trump coming back into active politics.
• The CND (NDC) should forget about the Ashanti Region and focus more on the Northern Region because the election results would be determined by these two regions. I saw a flag or green, white and black taking dominance.
• If CND doesn’t wake up, they will use the EC, CIA and media to twist the election results.
• A female running mate in one of the West African states would receive a lot of attacks spiritually and verbally.
• Central, Western and Asamankese will fall massively for NDC
• Let’s be spiritual and vigilant towards the 2020 election
• The IGP, EC should not suppress the will of the people
• The NDC must think and plan now not the future
•  The Lord says he has rejected this government
•  The nation will bring back Kwame Dramani of the NDC with 52.1%.

One significant thing during the 2020 elections was that Candidate John Dramani Mahama did not win but the former president Donald Trump has come back to active politics as predicted.  

Since 2016, prophets Owusu Bempah and Nigel Gaisie seemed to have generated controversies in their prophecies. They are thus regarded as NPP and NDC prophets respectively. Other prophets sometimes take sides in their utterances. For example, one of such reactions was recorded by Charles Prempeh:

The differences in prediction (prophecies) have caused the irk of some other pastors to run unchecked with insults. One such pastor, also a prophet, is Kofi Oduro. Kofi Oduro took to his church space to lambast and lampoon the political prophets in Ghana. He used very unsavoury words like prostitutes, sex maniacs, corrupt, and hypocrites to characterise the political prophets. In response, Salifu Amoako and Owusu Bempah have equally descended mercilessly on Kofi Oduro.

According to Charles Prempeh,Owusu Bempah has also used unprintable words to ‘expose’ Kofi Oduro. In the end, Ghanaians find themselves in a quagmire of religious verbal assaults. Social media has mediated the extent to which the insults and counter-insults are publicised. It is, therefore, easy for Ghanaians who are frustrated with these prophets to join the fray to cast aspersions against Christianity in general.^[iv]

1.3 THE EFFECTS OF ELECTION PROPHECIES ON CONTEMPORARY CHRISTIAN FAITH

It has been observed from Charles Prempeh’s narration that some Ghanaians find themselves in ‘a quagmire of religious verbal assaults’ where the ‘social media has mediated the extent to which the insults and counter-insults are publicised’. The following effects could be generated from activities of election prophets.

1.3.1     DECLINE IN CHURCH ATTENDANCE THROUGH LACK OF TRUST IN THE LEADERS

A major concern about election prophets is that consistent justification for non-fulfilled specific prophecies may lead to mistrust and the consequent decline in church attendance and activities. People want to follow leaders who are trustworthy and unity-minded. Thus, people will shun the company of whore-mongers and war drummers.  Mistrust is one of the reasons for the decline of churches in the West according to Koduah.[5] Though some of the prophecies come to pass, the controversies seem to generate tension.

1.3.2 PHYSICAL ATTACKS ON THE CHURCH

The church can come under physical attacks through uncompromising youth who could take the law into their own hands by vandalizing churches. When Owusu Bempah predicted the death of the Chief Imam of Ghana, Osman Nuhu Sharubutu, some Muslim youth vandalized his church. This might have escalated into religious riot had the youth of the church also attempted to counter the action. This shows clearly that election death and doom prophecies can lead to chaotic situations in the church and in the country. The Rwandan genocide which is purported to have started from a radio station is a typical example to watch.

1.3.3 HAMPER THE MEDIATION ROLE OF THE CHURCH IN TIMES OF CONFLICT

The church of God is one avenue for conflict resolution as part of its social responsibility. As soon as the Church wavers from its primary task in a mission of doing what Jesus did, that is proclaiming the kingdom of God at hand, it falls into conflict. The Church does this, sometimes inadvertently, by preaching itself, or placing its own structures above that of the kingdom.^[v] 

1.3.4 LACK OF GOD CONSCIOUSNESS IN CHURCH

There is a perceived disregard of God’s presence in the house of God from the clergy and the laity due to the uncertainty of genuine prophecy. On his way to Haran, Jacob certainly encountered the presence of God: “Then Jacob awoke from his sleep and said, ‘Surely the LORD is in this place; and I did not know it.’ And he was afraid, and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven” (Gen. 28:16-17 RSV). Onyinah thinks that unbroken Christians and false prophets unlike, Jacob do not recognize the awesomeness of God’s presence but try to manufacture their own words and give prophecy from their own minds on issues that are circulating.^[vi] 

1.3.5 THE TENDENCY OF SHEEP-STEALING FROM NON-PROPHETS

The tendency of schism, internal competition and membership recycling through sheep-stealing from other already established churches is likely to raise misunderstanding in the Christian fraternity. The itchy ears of the African towards akwankyire (that is, prophetic guidance), issues of human atamfo (that is, enemies) and various forms of exorcism, appeal to the average Christian who might leave the previous church for a prophetic one. The numerical strength of the church, therefore, remains same as the same members keep church-shopping.  The phenomenon may lead to proliferation of lazy Christians who treat churching like MacDonald’s fast food that Koduah terms as ‘macdonaldation’ of the gospel. These Christians fail to read the Bible, meditate on it, pray and receive fresh revelations from God for themselves because the prophets are ready to fast and pray on their behalf and ‘cook’ a word from God for them; in most cases for a fee.

1.3 6 DECEMBER 31^ST WATCH NIGHT SERVICES: SOCIETAL PHOBIA AND ANXIETY

There is now generally a panic that grips the society at large and some Christians, who literally run to men of God to request for personal prophetic messages for the ensuing year. Some people basically go to church for their ‘prophecies.’ These ‘Christians’ sometimes become aggressive when ‘their specific prophecies’ do not materialize. For example, Adomonline.com on June 9, 2023 reported that the Lagos State Police Command had arrested a 26-year old man, identified as Akpannu, for attacking a pastor with a machete for allegedly giving him a fake prophecy. It was gathered that the accused stabbed the pastor of one of the New Generation Churches identified as Prophet Anayochukwu, in May 2023. The incident was said to have happened at the church’s headquarters during service.

1.3.7 PRESSURE FROM SOCIETY

The society or the people sometimes force the prophet to prophesy without necessarily hearing from God. In Ghana for instance, 31^st December night looks so special that the prophet MUST prophesy. People want some ‘personal prophecies’ from the prophets. This is what Onyinah alludes to when he says ‘once people are pushing you for an action, you may hear the voice of the masses and prophesy, or prophesy through a charged atmosphere.’ That, he opines, will not come from the Lord.^[vii]

1.3.8 PROMOTION OF ‘DEMIGODISM’ OF SOME PROPHETS

Sometimes, society makes some prophets feel they are infallible and assume the posture of a ‘demigod’ like the case of Herod the King (Acts 12:21-23). According to George Anderson Jnr. in ‘Commercialization of Religion in Neo-Prophetic Pentecostal/Charismatic Churches in Ghana: Christian Ethical Analysis of their Strategies,’

“Neo-Prophetic Pentecostal/Charismatic Christianity in Ghana has become a business. It is characterized by the sale and purchase of assortments of religious items and services between churches and consumers. This practice is said to have experienced its exponential index given the demand for miraculous mediation by desperate religious consumers to address their pickles. Irrespective of the abuses religious consumers are said to go through, coupled with the high cost of the religious items and services, one is curious to ascertain by what means the churches use to hook religious consumers to their offer”^[viii].

 Quayesi-Amakye also thinks that ‘prophets involve their clients in several prophetic rituals, some of which are bizzare, and thus raise questions in terms of their scriptural validity and authenticity’.^[ix] Both Anderson and Quayesi-Amakye seem to bemoan the extent to which unsuspecting religious clients are being manipulated and it appears prophets hold the above opinions in common and as a result protect their ‘territories like wounded lions’. They do so by playing supremacy one over the other. This situation raises the ‘situation akin to the traditional abandonment of the incompetent deity for a more potent one’^[x]. Election prophecies are not exception.

1.3.9 USE OF VULGAR OR FOUL LANGUAGE DURING PROPHETIC UTTERANCES WHEN THE PROPHET IS PROVOKED

Use of foul language seems synonymous to NPCs prophets. These unsavory words are used sometimes during prophecies or when the prophet is being challenged either by a colleague prophet or a supposed enemy of their ministry. One could hear a prophet mention the type and color of underwear of a lady to whom a prophecy is directed just to prove the ‘powerfulness’ of the prophet. Some try to prove that they are called of God by imposing themselves on others.

Onyinah thinks that “once you see someone claiming to be an apostle or a prophet, imposing himself on others, you must know that he is a deceiver. A person does not need to say ‘I am a prophet’ or ‘I am an apostle’ to be recognized.”^[xi]

When Owusu Bempah predicted a win for NPP during the 2020 general elections, Nigel Gaisie, on the other hand, thought NDC would win the elections. The differences in the predictions caused some other prophets to react with foul languages. For example, Prophet Kofi Oduro took to his church space to ‘lambast and lampoon’ the political prophets in Ghana. He used ‘very unsavory words like prostitutes, sex maniacs, corrupt, and hypocrites to characterize the political prophets.’ One would have thought that men of God would uphold morality or ethics in public speaking but in response, Salifu Amoako and Owusu Bempah ‘have equally descended mercilessly on Kofi Oduro. Owusu Bempah has also used unprintable words to ‘expose’ Kofi Oduro. In the end, Ghanaians find themselves in a quagmire of religious verbal assaults.^[xii] Social media has mediated the extent to which the insults and counter-insults are publicized. It is, therefore, easy for Ghanaians who are ‘frustrated with these prophets to join the fray to cast aspersions against Christianity in general,’^[xiii] Public verbal abuses dot prophetic pronouncements of many political prophets to the point of proving who first took or received the title ‘angel’ from God.

This is where people begin to doubt the authenticity of the election prophets because Onyinah opines that ‘the prophet must not call attention to himself. Christ must increase, while he decreases… The more people try to make him great, the more he must humble himself and give glory to God.’^[xiv] Contrary to Onyinah’s admonition, Quayesi-Amakye observes that among the NPCs, the ‘prophet plays quite a significant role, and occupies an important place in the lives of the faithful, who almost always place his or her words on a par with Scriptures itself’.^[xv]

1.3.10 DEPRESSION RESULTING FROM FAILED PROPHECIES

In 1975, the Jehovah Witnesses leadership was emphatic on the world coming to an end and the possible battle of Armageddon. When the predictions failed, many chaotic situations occurred. When election prophecies fail some people find it difficult to manage the failure and thus result to bitterness and condemn anything the government in power does.

1.3.11 THE CHURCH IS SUBJECTED TO UNHEALTHY CRITICISM ESPECIALLY FROM NON-CHRISTIANS.

The message of the cross is described as “foolishness to those who are perishing” (1 Cor. 1:18). Therefore, any misguided, unfulfilled specific prophecies with time frames go to aggravate the already existing hardened hearts towards the gospel. Aune noted that some Old Testament ‘prophecies were predictive but gave no indications of time frame for fulfilment and indeed did not come to pass in the prophet’s lifetime’^[xvi]. Aune may not be fully right in the event of 2 Kings 7:1 where Elisha gave a 24-hour specific solution to Samaria’s famine: “Then Elisha said, “Hear the word of the LORD. Thus says the LORD: ‘Tomorrow about this time a seah of fine flour shall be sold for a shekel, and two seahs of barley for a shekel, at the gate of Samaria'” (2 Kgs. 7:1 NKJV). However, the issue here is that when political prophets’ ultimatums fail, people may take the church for granted by treating their predictions to be false. Salvation message is then negatively affected through unhealthy criticisms from the unbelieving public.

1.3.12 UNNECESSARY AND AVOIDABLE DIVISION IN THE CHURCH

There may be divisions in the Church because most people have a political party that they are affiliated to. Any public pronouncement from a religious leader which is tilted towards a political party – good or bad – is bound to attract rebuttals. Paul addressing the church in Corinth says:

” And I, brethren, could not speak to you as to spiritual people but as to carnal, as to babes in Christ. I fed you with milk and not with solid food; for until now you were not able to receive it, and even now you are still not able; for you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like mere men? (1 Cor. 3:1-3 NKJV)

1.3.13 RISE OF ‘THANATOPHOBIA’ IN THE SOCIETY

 “Thanatophobia” refers to the condition of an intense fear of death and its related messages. For Apostle Paul, dearth should not be feared, for a person’s faith makes even death a gain (Phil 1:21 NKJV). Unfortunately, sometimes the way some prophetic utterances are given put so much fear of death into unsuspecting people. Consequently, they remain at the beck and call of the prophets who sometimes, unfortunately, take advantage of them. Onyinah’s ‘Wiase amane dosoo’^[xvii]  (literally, the worries of life are many) is one of the thanato-escathological songs that every believer should imbibe.  Paul told the church in Thessalonica that ‘But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him (1 Thess. 4:13-14 KJV). According to Koduah, death and the aftermath have remained the most feared topics even among some Christians. Among the major tribes in Africa, death has been given derogatory names just to scare him for approaching them. One may encounter accolades such as the terror, destroyer of families, wicked, unmerciful, thief, etc. all addressed to the activities of death. In a foreword to Koduah’s book, ‘Preparing for the Ultimate Journey – The Need to Develop a New Attitude Towards Death,’ Apostle Dr Michael Ntumy (Former Chairman of the Church of Pentecost) paints the following picture:

The Bible portrays death as an enemy as it strategizes against us at multiple frontlines. Through diseases and illnesses, natural disasters, plagues, epidemics, accidents, wars and conflicts; through man’s atrocities against fellow man; through our recklessness and sometimes our over-cautiousness; in times of sorrow or over-joy, through physical and metaphysical forces or eventually through old-age and an endless list of agents, this Sabbath-less archenemy of humankind engages us without relent. It draws the battle-lines against us from ovulation through gestation. If we survive because our mothers did not abort us from their wombs, it works against us through agents of infant mortality, youthful stupidity, various mid-life crises, as well as lifestyle and occupational diseases in adulthood. Then, just when we assume we have safely navigated through its web, it strikes in old age and then… finally we succumb.^[xviii]

Both Koduah and Ntumy paint a vivid picture of life and death which is inevitable either at a younger age or old age. Death by definition is an extinction of life or end of human physical life.  It could also be separation from this physical and material world into the world yonder. This means that once one is born, one should be ready to die at any time.

 It was reported on Wednesday, November 7, 2018 on Adom FM, (a popular radio station in Ghana), that a community in Tema, (a harbour city in Ghana), known as Tema New Town experienced some strange similar deaths as 9 people died in five days. A traditional priest announced that the deaths had spiritual connotations so anyone who wanted to escape that death must go and bathe in the sea and then see him for a ritual bath. Regrettably, it was announced that some Christians, for fear of death, responded swiftly by rushing to the sea to take a bath. It is pathetic how people fear death so much to the neglect of their faith God (Isaiah 41:10).

The recent pandemic that hit the entire globe was COVID-19 or corona virus. This virus claimed thousands of human lives. Researchers and the paramedics worked around the clock to get some relief for the world. Many nations went under partial or total lockdowns. Security agents were released everywhere to enforce these lockdowns. What was the motive? To stop the spread of the dangerous virus! One could observe panic, anxiety, fear, hopelessness and despair in the speeches of both the great and small. This era depicted clearly human reaction toward thanato-eschatology; that is the imminency of death, its vagaries and afterlife. Some courageous Christian leaders managed the situation through words of exhortation to their members. Some of these infidels, however, for fear of death, helplessly started drinking water which is mixed with human hair found on the pages of the Bible. According to some reports, that was a divine direction from someone as a cure for COVID-19 after national fasting and prayers were held in Ghana. These Christians are not to blame because they believed that anytime they prayed God should answer through any means.  It only reveals how frail humans become in the face of looming dangers with the possible end being death. Some people attribute this fear of death or thanatophobia to activities of some contemporary preachers. These theologians, Onyinah, Koduah and Ntumy, therefore, suggest that as one prepares for the ultimate journey, as long as one lives in the body, one should consider the following:

• Take good care of your physical body by not engaging in activities that may render you incapacitated. It is more painful to live in pains than death.
• Make your spiritual life strongly attached to Christ, our final judge.
• Love your neighbour and endeavour not to make life difficult for anyone.
• Eschew evil of all forms; not to panic when you hear rumours of death.
• Read and meditate on the word of God, it is a great source of inspiration to all life issues.

4.0 CONCLUSION

We have been looking at the effects of election prophecies and their impact on Christianity globally but particularly in Ghana. Are these election prophecies helping the church of rather sowing discords? Some religious, socio-economic and health-related issues have been discussed. Views of some notable scholars were drawn for reflection on the subject matter. While some argue that city life have made people too individualistic and thus get them attracted to prophets that seem to care for them, others opine that society has lost focus entirely on moral principles of life. Alan Walker has noted that the Wise Men lost sight of the star when they reached the big city. Modern city man often loses sight of the star of his own worth and meaning. Obviously, politicians are human and religious and would be interested in knowing what the future holds for them hence the perceived prominence of election prophets in our society.

The prophetic ministry was observed to be meeting the scriptural description (as stated in 1 Corinthians 14:3) of the functional significance of prophecy which is to edify, encourage and console or comfort a congregation in contextual situations. The study also revealed that the prophetic ministry impacts positively on the church as well. Thus, the church gains foresight as a result of prophetic direction and guidance and that translates to spiritual and numerical growths of its members who also become loyalty to God and world.

Despite the many positive impacts the prophetic ministry has on Christians and churches, it has been observed that election prophecies could have negative impacts too. Some of these include it being a source of confusion and division in the church at large due to the fact that a church is made of members from different political affiliations.

Written by Pastor Paul Komi Adzigbli (District Minister, Libya Quarters)

BIBLIOGRAPHY

1.  Abbey-Quaye, Emmanuel. Prophecies and Ghana’s socio-politico-religious context: A theological perspective. https://www.ghanaweb.com  Accessed 12^th  July 2023
2. Aboagye-Mensah, Robert  K. A Reflection On Pentecostalism And Montanism From The Perspective Of The Indigenous Religion Of Cybele Or The Great Mother Of The Gods PSTM Vol. 4, January 2023,
3. Adzigbli, Paul Komi. The Theology and Spirituality in the Songs of Akpalu among the Anlo Ewes: Unpublished MA Thesis presented to Akrofi-Christaller Institute of Theology, Mission and Culture, December 2012.
4.  Akorsah Sarpong, Kofi, “Prophets and Ghanaian Elections”, Modern Ghana: 9/10/2004 Accessed: 27^th August 2024
5. Ali, Benjamin. Prophetism in Ghana (University of Edinburg: 1994)
6. Anderson, Bernhard W. Understanding the Old Testament (Englewood Cliffs: Pretence-Hall Inc., 1975)
7. Anderson, George Jnr. Commercialization of Religion in Neo-Prophetic Pentecostal/Charismatic Churches in Ghana: Christian Ethical Analysis of their Strategies (Cape Coast: 2016)
8. Asamoah-Gyadu, J. Kwabena, et al. Contemporary Pentecostal Christianity: Interpretations from an African Context. 1517 Media, 2013. JSTOR  https://doi.org/10.2307/j.ctv1ddcp337
9. Koduah, Alfred.  Managing the Decline of Christianity in the Western World: Lessons for Churches in the Developing World. (India: Quarterfold Printabilities, 2018)
10. ————- Fifteen Ecclesiastical Dangers Confronting Contemporary Christianity (Accra: Pentecost Press Limited, 2021)
11. ————- Preparing for the Ultimate Journey – The Need to Develop a New Attitude Towards Death (Cobby Kay Enterprise, 2013)

Onyinah, Opoku. Apostles & Prophets- The Ministry of Apostles and Prophets throughout the Generations. (Eugene: WIPF & STOCK, 2022)

[1] Rev. Isaac Owusu Bempah is the founder and leader of Glorious Word Power Ministry International. The church is located near Crystal TV at Odorkor, a suburb in Accra.

[2] Rev. Nigel Gaisie is the founder and leader of, the Prophetic Hill Chapel located at Dome in Accra.

[3] Baeta, C.G, Prophetism in Ghana. (Achimota: African Christian Press, 2004), 6

[4] They are among the main prophets who are involved in election prophecies in Ghana.

[5] Koduah, Alfred. Managing the Decline of Christianity in the Western World: Lessons for

Churches in the Developing World.( India: Quarterfold Printabilities, 2018) 18

Rev. Dr. Alfred Koduah, a theologian and a former General Secretary of the Church of Pentecost did an extensive research on decline of churches in the West and lessons for churches in Africa. He enumerated factors that led to the decline of churches and provided some responses.

[i] Opoku Onyinah, Apostles & Prophets- The Ministry of Apostles and Prophets throughout the Generations. (Eugene: WIPF & STOCK, 2022), 14

[ii] Easton Bible Dictionary accessed on Tuesday February 28, 2023

[iii] John S, Pobee. Kwame Nkrumah and the churches in Ghana 1949-1966 (Accra: Asempa Publishers, 1988) 52 

[iv] Charles Prempeh, 2020 African University College of Communications, Accra

[v] Thomas Frank Cunningham, Conflict Resolution Strategies and The Church: The Church’s Role As An Agent Of Social Change In The Political Conflict In South Africa (University of South Africa, 1996), 48

[vi] Opoku Onyinah, Apostles & Prophets, 275

[vii] Opoku Onyinah, Apostles & Prophets, 292

[viii] George Anderson Jnr., Commercialization of Religion in Neo-Prophetic Pentecostal/Charismatic Churches in Ghana: Christian Ethical Analysis of their Strategies (Cape Coast: 2016),1

[ix] Joseph Quayesi-Amakye, Prophetism in Ghana’s New Prophetic Churches; Journal of the European Pentecostal Theological Association, Vol. 35 No. 2, October, 2015, 162-173 Uploaded on 16^th December 2016 and accessed on August 01, 2023.

[x] John S. Mbiti, Introduction to African Religion (Oxford: Heinemann, 1975), 63

[xi] Onyinah, Apostles & Prophets, 303

[xii] Charles Prempeh, African University College of Communications, Accra (2020)

[xiii] ibid

[xiv] Onyinah, Apostles & Prophets, 307-8

[xv] Joseph Quayesi-Amakye, Prophetism in Ghana’s New Prophetic Churches, 164

[xvi] Benjamin Ali, Prophetism in Ghana , 65

[xvii]Pentecostal Songs Book, Pentecost Press Limited: 2016, 373

Wiase amane no dↄↄso                                  There are many troubles in this world

ↄhaw, aperepere ne nyarewa                          The struggles, diseases and wars

Owuo twa so ma wↄn a                                  But death ends it all for all those

wↄahu Yesu Kristo no                                    Who believed in Christ

Kristo bεma yε’ahome                                  The Christ will give us rest

Na Ↄbεdwodwo yεn kra daa nyinaa             Forever He will refresh our souls

Akↄneaba bebree yi mu                                 For all our wanderings on Earth

Ahodwan ne ahokyere yi mu                         For all the sufferings and pains

Awieε, nea εhia ne sε:                                   The end what is needful is this:

wobehu Kristo anim                                      To see the face of Christ

Apinisie ne dadwene nyinaa mu                   For all our groanings and cares

Mpaebↄ, mmuadadi nyinaa m’                     The prayer and fastings we bear

Abrabↄ pa na yεde bepue                              In righteousness only may we

Kristo no anim                                              Before Christ appear

Yεn “nhwεso-adwuma” yi mu                     In the labour of our stewardship

Nea εhia yεn ara ne sε:                                The most needful thing is this:

Akontaa pa na yεbebu                                 To render a good account

wↄ Kristo no anim                                        In the presence of Christ

Opoku Onyinah

Rev Professor Opoku Onyinah’s ‘Wiase amane no dↄↄso’ is a typical thanatho-eschatological song that depicts tussles of life and afterlife. From the cradle to the grave humankind is faced with near misses such as accidents – domestic or motor, – spiritual and physical attacks. He opines that the ultimate thing for the Christian is to think of the final judgment and eternal rest with Christ. Onyinah is the immediate past Chairman of the Church of Pentecost.

[xviii] Alfred  Koduah,  Preparing for the Ultimate Journey – The Need to Develop a New Attitude Towards Death (Cobby Kay Enterprise, 2013)