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INTRODUCTION

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)

Introduction

Following the charge given by the Lord Jesus Christ for his disciples to venture into the world, evangelize and disciple the nations (Matthew 28:18-20), the Christian faith has been on a pilgrimage.  The fire of the Gospel has been burning its way into diverse cultural contexts. The journey of Christianity has been essentially eventful. The progress of Christianity creates a picture of water flowing through a landscape of an array of topography. As it ebbs along, it takes the shape of the valleys, traverses the hills, bridges the canyons, and generally finds an abode on the land. In the same vein, as Christianity encounters the cultural centres, it expresses itself in terms of the cultural ideologies and practices in which it finds itself. From Jerusalem to somewhere in Africa, Christianity presses on in the power of the Holy Spirit. It has always triumphed. There are always issues of Gospel and Culture encounter whenever the Gospel makes an incursion into a new territory with a unique cultural identity. Meanwhile, because God does not live himself without witness in the world (Acts 14:17; Romans 1:19-20), the Gospel always finds points of contact in these cultures. Where these familiar grounds in the culture and traditional religious apprehension are ignored in the imagination of the Gospel, Christianity becomes superficial and the faith of the people becomes wobbly. Against this backdrop, this article shall very briefly point out the sequela of the demonization of African culture and its attendant religion when Christianity entered Africa. It would discuss how vital engagement between Christianity and African traditional spirituality led to the rise of the Christian faith in Africa. Suggestions are given as to how Christians in Africa must relate to this religion of their ancestors towards a thriving Christianity.

The “Demonic” Victimization of African Culture and Traditional Spirituality

God is ultimately the originator of culture. He is the one who creates people and endowed them with the mind that they utilize to reflect on their surroundings and eventually inform their way of life. Culture encapsulates the entirety of the way of life of a people including but not limited to their language, food, religion, clothing, government, values, technology, and art. As people behold and reflect on the tangible aspect of their environment and the transcendental aspect, a worldview emerges. This is important to their way of life. This worldview connotes their philosophy of life and churns out unique beliefs and practices. It informs their religion. Today, to a significant extent, we can listen to and observe people from afar and tell who they are. We can thus talk about African culture, Western culture, and the diverse nuances within a large cultural pattern. Worldview, which is innate to culture, is thus intimately connected to the identity of a people.

Religion is key to culture. In Africa, religion is intertwined with all of life such that it is difficult to separate them. Religion in Africa is not that which is revealed to one person to be passed on to others. It is in continuity with the total way of life of African people. Africans are absolutely religious. This religion is African Traditional Religion. A unique spirituality emerges as Africans attempt to relate to the Transcendent. The various means by which the world of the spirit is approached in Africa define African Traditional Spirituality. This spirituality also includes the various attitudes Africans adopt in their quest to relate to the spiritual realm. This is the religion that Africans practised before the European missionaries entered Africa with Christianity.

I have indicated earlier that Christianity attempts to incarnate itself into the culture of any territory it enters. The Christian faith as presented by the European missionaries was cloth in cultural thought forms of the West. The West was very much impacted by the Enlightenment of the late 17^th century to the early 19^th century. The missionary work which was done in Africa by Europe was done through the lens of the West. The missionaries could not engage adequately with the African culture to enable a great harvest of people coming to faith in Christ. Unsurprisingly, many of the missionaries overly struggled to plant thriving churches.

African culture, and of course, African Traditional Religion (since they are intimately intertwined) was treated with contempt. It was regarded as animistic, primitive, and demonic. The result was that Christianity as was presented by these missionaries could not answers the questions and aspirations of the Africans who converted to Christianity. The result was a Christianity faith that was not deep-seated. In times of trouble, many of the African converts revert back to the African Traditional Religion for answers mainly through divinatory consultation. This is the result of the victimization of the African culture and religion. The effect is even felt today.

This attitude to find answers to life’s challenges find expression in the chase after oracles from “men of God” who claim to have answers to the questions of life people are confronted with, only for them to become deceived and cheated. This is one of the Achilles’ heel of Christianity on the continent of Africa.

The Eddies of African Christianity

When the 20^th century dawned, Africans strived to set themselves free from Western hegemony. From the arena of politics to religion, they sought to have inner reflections and to own their destinies. The first strand of resistance against Western dominance in Africa had a more political orientation. The second delves into the traditional religious recesses to express the Christian faith. These movements took inspiration from the Bible. The first reaction produced the ‘Nationalist’ churches or the ‘Ethiopianist’ churches. The AICs are the product of the second means of dealing with imperialist religious ideas that do not appeal to their (Africans’) worldview. These are churches that have been established as a result of the direct ministry of some indigenous prophetic figures. With respect to Ghana, their rise has been linked to the ministry of William Wadé Harris and Sampson Oppong. Garrick Sokari Braide is another important figure in the rise of AICs in West Africa. Other forerunners of the AICs include Simon Kimbangu of the Congo and South Africa’s Isaiah Shembe among others.

The display of spiritual power by the AICs appeals more to the Africans. This power ministry brought home the Gospel to them. The AICs became the precursors of the Pentecostal, then, the Charismatic movements in Africa. The AICs have been classified as Pentecostal today. These expressions of the Christian faith responded to the religious aspiration of the Africans since it engaged with vital elements of the African Traditional Spirituality. Pentecostalism, therefore, won many African converts when it swept over the African continent. Where the European missionaries struggled to win converts, the Pentecostal churches flourished. Engaging with African Traditional Religion, which is intimately interwoven with the African way of life is the eddies of Christianity in Africa.

In all of this rise in Christianity in Africa, Bible translation into the mother tongues of Africa played a major role. It was a catalyst indeed. These translations utilize elements of the African Traditional Religion. For instance, God in English has been translated into the Akan Bible as Onyankopɔn, Mawu in the Dangme and Ewe Bible, and Nyɔnmɔ in that of the Ga language.

Another example is the word “priest” as used in both the Old Testament and the New Testament. Literally, the term “priest” should have been rendered wɔnɔ in Dangme but osɔfo was used in place of wɔnɔ. Strictly speaking, osɔfo does not exist in Dangme. It was, arguably, loaned and altered slightly from Akan, which uses asɔfo for servants at the shrine. The Ewe Bible also uses osɔfo. The Akan uses ɔsɔfo for a Christian priest or pastor. Somehow, ɔkomfo, the actual term for an Akan traditional priest has been used synonymously with osɔfo. An ɔsɔfo is one who has a particular task at the shrine. He is not the one who is possessed by a deity and used as a vessel by the deity. However, the functions of both the ɔsɔfo and ɔkomfo are priestly. The point of the note here is that that Christian priest became ɔsɔfo, a term taken from the African Traditional Religion just like Onyankopɔn and Mawu among other personal names for the Supreme Being in various African languages. This means that the Almighty God is not a new concept introduced by the European missionaries. He is known in Africa already.

I could go on to give more examples including but not limited to such thematic terms like atonement, purification, angel, prayer, and prophet. Essentially, the African who becomes a Christian would realize that per his or her past in African Traditional Religion or Spirituality, he or she has encountered a familiar faith. African Traditional Religion, therefore, becomes a preparatory ground for the Christian Evangel. This is God leaving a witness of himself in the world. He is still working in the world in various cultures.

Concluding Remarks

Jesus Christ is Lord overall. Our appreciation of his Lordship calls for fruitful engagement with other faiths. In a religious pluralistic context, it is not an outright condemnation of cultures and religions but a vital reflection on them to be able to turn all cultures to Christ. If you treat chieftaincy as demonic because of its association with the ancestral cult through its black stool rituals and shun away from it, how can you possess that institution for Christ? This also includes other aspects of African culture and religion such as festivals, naming ceremonies, funeral rites, puberty rites, and other aspects of the African culture. It is laudable to see Christians doing works on how Jesus Christ comes alive in traditional festivals; how the sacrificial cult helps us to understand the atonement in Christ;  how key aspects of the Bible come alive when expressed in the African context, and to see African theological reflections on other themes of the Christian faith. May we not repeat the mistakes of the past. Let us not victimized African Traditional Spirituality again. Let all cultures be passed through the sieve of the Bible and may they be refined and converted to our Lord Jesus Christ.

Written by Elder Dr. Stephen Ofotsu Ofoe