Department of Religions
Permanent URI for this collectionhttp://197.255.125.131:4000/handle/123456789/5029
Browse
15 results
Search Results
Item The Ethical Dimension of Pentecostal/Charismatic Church Leadership in Ghana(University Of Ghana, 2012-05) Quampah, D.The emergence of Pentecoastalism in Ghana from early 1900 has registered a massive following with institutional structures that have significantly impacted Christian discourse and national life. The said Churches have produced prominent leaders, developed Christian education programmes and generated volumes of Christian literature that is unprecedented in Ghanaian Christianity. These accomplishments notwithstanding, public opinion often upbraids the leaders for unethical conduct. The functional evidence of ethical concepts in these ministries reveals a continuum between principles and utility, demonstrating a challenge of integrating traditional ethics with Christian moral values. The prevailing church polity, administrative structures and ministerial ethical codes suggest an overriding concern for high moral standards. Nevertheless media reports on Pentecostal ministerial conduct, which sometimes borders on sensationalism and stereotyping, abound on promiscuity, power abuse, financial misappropriation, and superstition. Although congregation members and more perceptive observers appreciate the constructive moral impact of the Pentecostal ministers, available data reveals a gap between travesty and ideal in Pentecostal ministerial ethics. Ascribable factors to unethical ministerial conduct include inadequate training, poor accountability and a general low level of ethical reflection. One would suggest that a multidimensional approach of responsible reportage, emphatic moral education, adequate but sympathetic response to moral failure, and peer review accountability could help to approximate to appreciable standards in ministerial ethics.Item The Ethical Dimension of Pentecostal/Charismatic Church Leadership in Ghana(University of Ghana, 2012-05) Quampah, D.The emergence of Pentecoastalism in Ghana from early 1900 has registered a massive following with institutional structures that have significantly impacted Christian discourse and national life. The said Churches have produced prominent leaders, developed Christian education programmes and generated volumes of Christian literature that is unprecedented in Ghanaian Christianity. These accomplishments notwithstanding, public opinion often upbraids the leaders for unethical conduct. The functional evidence of ethical concepts in these ministries reveals a continuum between principles and utility, demonstrating a challenge of integrating traditional ethics with Christian moral values. The prevailing church polity, administrative structures and ministerial ethical codes suggest an overriding concern for high moral standards. Nevertheless media reports on Pentecostal ministerial conduct, which sometimes borders on sensationalism and stereotyping, abound on promiscuity, power abuse, financial misappropriation, and superstition. Although congregation members and more perceptive observers appreciate the constructive moral impact of the Pentecostal ministers, available data reveals a gap between travesty and ideal in Pentecostal ministerial ethics. Ascribable factors to unethical ministerial conduct include inadequate training, poor accountability and a general low level of ethical reflection. One would suggest that a multidimensional approach of responsible reportage, emphatic moral education, adequate but sympathetic response to moral failure, and peer review accountability could help to approximate to appreciable standards in ministerial ethics.Item Education and Health in Pastoral Ministry: A Study of Bishop Joseph Oliver Bowers SVD, Catholic Diocese of Accra (1953-1971)(University Of Ghana, 2019-07) Quarshie, E.In recent years, the religious dimension of life has become a central issue in develop-ment discourse, but it has been generally ignored or dismissed by development policy-makers. Recent events, however, suggest that religion has become an important force in the world. Religion shows no sign of diminishing in public importance as some de-velopment theorists have universally claimed. In fact, in Africa, religion constitutes the foundation of upliftment and transformation of lives. In effect, evidence abounds that the religious dimension of life has contributed immensely to integral human develop-ment in Ghana, specifically in the fields of education and health. It is against this background that the study investigated how Bishop Bowers contributed to integral human development in Ghana through the establishment of educational in-stitutions and health facilities. The study employed qualitative research methods and approaches to generate novel insights into phenomena that were difficult to quantify, which emerged from data. The study area is the Accra Diocese at the time of Bishop Bowers (1953 to 1971). Data was collected and collated using the snowball technique. Focus Group Discussions were conducted at Pope John Seminary and Senior High, Koforidua (a boys’ school) and St Rose’s Senior High, Akwatia (a girls’ school) and with the Handmaids of the Divine Redeemer of Accra Convent, Agomanya (the house of elderly nuns). Archival material from Robert M. Myers Archives, Techny, USA; SVD Guest House, Accra; St. Dominikus Institut, Speyer, Germany of OP Sisters; Accra Archdiocesan Archives, and the Ghana National Archives, Accra were consulted. For personal observation, visits were paid to six schools (Pope John’s Minor Seminary and Senior High School at Koforidua, St. Peter’s Senor High School at Nkwatia, St Martin’s Senior High School at Adoagyiri, St. Rose’s Senior High School at Akwatia and St. Anne Vocational Insti-tute at Nuaso) and four hospitals (St. Dominic Hospital at Akwatia, Battor Catholic Hospital at Battor, St. Joseph Hospital in Koforidua and St. Martin’s Hospital at Agom-anya. The data generated from the narratives of the interviewees and archival material was analysed and organised into themes. The findings of the study reveal that Bowers’ upbringing and formative years impacted his ministry as a Bishop. This translated into his concern for the holistic development of every person and the whole person. Furthermore, the research revealed that religion is a key element in development discourse in Ghana and that religion has always af-fected the socio-economic and political life of Ghanaians. Lastly, it revealed that the Roman Catholic Church in Ghana has promoted integral human development through the establishment of educational and health facilities. Key words: Bishop Bowers, Biography, Integral Human Development, Religion, Spirituality, Pastoral Ministry, Education and HealthItem Education and Health in Pastoral Ministry: a Study of Bishop Joseph Oliver Bowers SVD, Catholic Diocese of Accra (1953-1971)(University of Ghana, 2020-07) Quarshie, E.In recent years, the religious dimension of life has become a central issue in development discourse, but it has been generally ignored or dismissed by development policy-makers. Recent events, however, suggest that religion has become an important force in the world. Religion shows no sign of diminishing in public importance as some development theorists have universally claimed. In fact, in Africa, religion constitutes the foundation of upliftment and transformation of lives. In effect, evidence abounds that the religious dimension of life has contributed immensely to integral human development in Ghana, specifically in the fields of education and health. It is against this background that the study investigated how Bishop Bowers contributed to integral human development in Ghana through the establishment of educational institutions and health facilities. The study employed qualitative research methods and approaches to generate novel insights into phenomena that were difficult to quantify, which emerged from data. The study area is the Accra Diocese at the time of Bishop Bowers (1953 to 1971). Data was collected and collated using the snowball technique. Focus Group Discussions were conducted at Pope John Seminary and Senior High, Koforidua (a boys’ school), and St Rose’s Senior High, Akwatia (a girls’ school) and with the Handmaids of the Divine Redeemer of Accra Convent, Agomanya (the house of elderly nuns). Archival material from Robert M. Myers Archives, Techny, USA; SVD Guest House, Accra; St. Dominikus Institut, Speyer, Germany of OP Sisters; Accra Archdiocesan Archives, and the Ghana National Archives, Accra were consulted. For personal observation, visits were paid to six schools (Pope John’s Minor Seminary and Senior High School at Koforidua, St. Peter’s Senior High School at Nkwatia, St Martin’s Senior High School at Adoagyiri, St. Rose’s Senior High School at Akwatia, and St. Anne Vocational Institute at Nuaso) and four hospitals (St. Dominic Hospital at Akwatia, Battor Catholic Hospital at Battor, St. Joseph Hospital in Koforidua, and St. Martin’s Hospital at Agom-anya. The data generated from the narratives of the interviewees and archival material was analyzed and organized into themes. The findings of the study reveal that Bowers’ upbringing and formative years impacted his ministry as a Bishop. This translated into his concern for the holistic development of every person and the whole person. Furthermore, the research revealed that religion is a key element in development discourse in Ghana and that religion has always affected the socio-economic and political life of Ghanaians. Lastly, it revealed that the Roman Catholic Church in Ghana has promoted integral human development through the establishment of educational and health facilities.Item Education and Health in Pastoral Ministry: A Study of Bishop Joseph Oliver Bowers Svd, Catholic Diocese of Accra (1953-1971)(University of Ghana, 2019-07) Quarshie, E.In recent years, the religious dimension of life has become a central issue in develop-ment discourse, but it has been generally ignored or dismissed by development policy-makers. Recent events, however, suggest that religion has become an important force in the world. Religion shows no sign of diminishing in public importance as some de-velopment theorists have universally claimed. In fact, in Africa, religion constitutes the foundation of upliftment and transformation of lives. In effect, evidence abounds that the religious dimension of life has contributed immensely to integral human develop-ment in Ghana, specifically in the fields of education and health. It is against this background that the study investigated how Bishop Bowers contributed to integral human development in Ghana through the establishment of educational in-stitutions and health facilities. The study employed qualitative research methods and approaches to generate novel insights into phenomena that were difficult to quantify, which emerged from data. The study area is the Accra Diocese at the time of Bishop Bowers (1953 to 1971). Data was collected and collated using the snowball technique. Focus Group Discussions were conducted at Pope John Seminary and Senior High, Koforidua (a boys’ school) and St Rose’s Senior High, Akwatia (a girls’ school) and with the Handmaids of the Divine Redeemer of Accra Convent, Agomanya (the house of elderly nuns). Archival material from Robert M. Myers Archives, Techny, USA; SVD Guest House, Accra; St. Dominikus Institut, Speyer, Germany of OP Sisters; Accra Archdiocesan Archives, and the Ghana National Archives, Accra were consulted. For personal observation, visits were paid to six schools (Pope John’s Minor Seminary and Senior High School at Koforidua, St. Peter’s Senor High School at Nkwatia, St Martin’s Senior High School at Adoagyiri, St. Rose’s Senior High School at Akwatia and St. Anne Vocational Insti-tute at Nuaso) and four hospitals (St. Dominic Hospital at Akwatia, Battor Catholic Hospital at Battor, St. Joseph Hospital in Koforidua and St. Martin’s Hospital at Agom-anya. The data generated from the narratives of the interviewees and archival material was analysed and organised into themes. The findings of the study reveal that Bowers’ upbringing and formative years impacted his ministry as a Bishop. This translated into his concern for the holistic development of every person and the whole person. Furthermore, the research revealed that religion is a key element in development discourse in Ghana and that religion has always af-fected the socio-economic and political life of Ghanaians. Lastly, it revealed that the Roman Catholic Church in Ghana has promoted integral human development through the establishment of educational and health facilities. Key words: Bishop Bowers, Biography, Integral Human Development, Religion, Spirituality, Pastoral Ministry, Education and Health.Item Persecution and Martyrdom of the Early Christians: The Martyr and Apologetic Texts from the 2nd century(University of Ghana, 2018-07) Boamah, K.Some Christian expression present in music, sermons and life styles of contemporary Ghanaian preachers suggest that once a person becomes a Christian they will not face predicaments such as sickness, barrenness and pains. However, in reference to Christian history, there is no Christianity without a cross; in essence, suffering is part of the Christian tradition and theology. It is important therefore to reminisce from the examples and from the history of the early Christians and the coming of Christianity to Ghana how contemporary Ghanaian Christians can deal with the question of suffering. In its early history, Christians were subjected to persecutions and martyrdoms at the hands of the Romans. The character of these persecutions and the motives of the persecutors are ―classic‖ issues that have been debated over the centuries in ancient history, theology, religious studies, classical philology and legal history. Traditionally, most studies on the persecution and martyrdom of the early Christians in the Roman Empire have employed the martyr narratives and pagan texts as sources while references to apologetic literature are found only sparingly. In the martyr-texts the Christian author‘s projected images of the persecutions and presented that image to their Christian readers in order to console and make sense of suffering. Similarly, contemporary apologetic texts projected images of suffering and persecution. However little is noted of scholars who have attempted to compare the contemporary images projected in these two types of texts, and no one has done so systematically. It is debated in scholarship whether the apologists were defending against `real` accusations raised by the outsiders or whether they invented accusations as a pretext for promoting their own ideas. Additionally, it is claimed by many scholars that the apologies addressed to authorities were not intended for submissions to their addresses. How does the martyr and apologetic texts corroborate, supplement or contradict each other in regard to the images of the persecution and martyrdom of the early Christians the two types of text promote? This question is best addressed when the martyr and apologetic sources are compared systematically. This comparison is relevant because the two types of texts emerge as different Christian responses to the hostilities against the early Christians in the Roman Empire. Both kinds of texts emerged as crisis literature, born out of the persecutions and martyrdom, from the same geographical area and written during the same decades. The two types of texts were however addressed to different audiences, the martyr-texts implicitly or explicitly to Christian readers, the apologetic texts to outsiders (Roman magistrates or emperors on the one hand and the general public on the other).Based on this, my thesis is that a detailed and minute agreement in the image projected by the two types of texts will suggest that both kinds of texts do reflect the actual character of the persecutions; but at the same time suggests that the addressing of the apologetic texts to outsiders was a literary ―fiction‖ since the authors obviously found no need to target their addresses. Conversely, if there is little agreement in the image projected, this suggests that images of persecution and martyrdom were constructed at liberty by the authors and fashioned to serve different rhetoric and ideological purposes aimed at specific inside and outside audiences. The ―balance‖ is stuck, if the study reveals a general agreement in the image projected by the two types of texts with some detailed differences that can be argued to be based on the authors‘ consideration for their respective audiences. If such a general agreement with detailed changes is found, it will arguably show, that the image projected is generally accurate, and it will show that the two types of texts were intended for different audiences.Two distinct, but each of them formative and challenging and therefore on some level comparable (in the sense that they may be fruitfully compared with a view to both differences and similarities), periods will be studied. The main effort is devoted to a study of texts written in the mid-second to early third centuries of the Roman Empire, for comparison the missionary period of Ghanaian church history and how persecution and martyrdom in this period is presented is also studied. The main purpose of this dissertation was to systematically compare the early Christian martyr-literature to the early Christian apologetic literature in order to investigate if these sources corroborate, supplement or even contradict their pictures of the character of the persecutions and the motives of the persecutors.Furthermore, it was the purpose to discuss the submission status of the apologetic texts, i.e. were those texts that were addressed to emperors and magistrates really intended for submission..This project thereforesurveys the picture of the persecution and martyrdom of the early Christians as portrayed in the martyr and apologetic texts, and it discusses texts presenting an image of persecution and martyrdom in the missionary history of Ghana, and it discusses the relevance of these texts to Ghanaian Christianity. The objectives of this study are attained through a systematic comparison of the texts both internally (i.e. martyr texts are compared to martyr texts and apologetic texts are compared to apologetic texts)and externally (martyr texts are compared to apologetic texts) to identify their similarities and differences in relation to the image they project of the persecutions, the persecutors and their motives. The texts are analyzed by adopting the literary critical method in studying the rhetorical features of persuasions by focusing on the speakers, audience, context and the discourse of the texts. In this way, the texts are each divided into two different sub-categories and compared internally and externally at three levels that I have termed; harmony, synthesis and a fusion. The objective was to find out if the two classes of texts when compared corroborate, supplement or even contradict themselves. These methods also help to scientifically determine the submission status of the apologetic texts to their addresses especially the authorities. In view of these methods, the internal and external comparisons showed that the apologetic texts are useful sources for the study of the persecution and martyrdom of the early church. More importantly, the methods employed showed that even though there are some nuances (pointing to different audiences) between the texts, the two type of accounts do not contradict but rather provide evidence and support each other. Additionally, regarding the submission status of the apologies, it is argued that those apologies that were addressed to the authorities were intended for submission. This conclusion is based on the nuances in the internal comparison within the apologetic texts and in the external comparison with the martyr texts. The subject of the persecution and martyrdom is also an African story where there are examples of hostilities especially from the missionary era. Both historical contexts offer some lessons and perspectives for the contemporary African Christians who may suffer, but who recently face a prosperity gospel out of tune with the roots of Christianity (also in Ghana).. The project contributes to academic study in many respects. The novelty in the methods, sources and contextualization of the African examples, break grounds in the studies of the persecution and martyrdom of Christians. The study offers a paradigm shift in academia where scholars are encouraged to use both genres of texts to explore the hostilities against the Christians because the texts lend credence and complement one another. The methods adopted in this study scientifically suggest that the texts were intended to receive the attention of their addresses. Moreover, it is clear from the studies that the subject of the persecution and martyrdom is very relevant to Africa. The attempt to compare the early beginnings of Christianity in the Roman and African contexts is a novelty. Keywords: Persecution, Martyrdom, Comparison, Apologetics, Early Christians.Item Rethinking Prayer Mountains as Sacred Spaces in Contemporary Ghanaian Christianity(University of Ghana, 2018-07) Okyere, P.K.Notwithstanding the bourgeoning compendium of literature on Prayer Mountains (PMs), scholarly discourse on them in contemporary African and Ghanaian Christianity seems limited only to their role in enhancing pilgrims’ spirituality. Using Atwea Boↄ, Ͻboↄ Tabiri, Abasua Prayer Mountain (APM) and Nkawkaw Mountain Olive Prayer Camp (NMOPC) in Ghana as contextual examples, this study argues that scholarly focus on PMs as sacred spaces should not be limited only to the conventional thinking of them as sites of transcendent spiritual experiences, encounters with God or appearances by God. Rather, there are other aspects of PMs considered to be of academic importance with social policy implications, but which seem to have fallen out of scholars’ grasp. Therefore, the study generally focuses on rethinking PMs as sacred spaces in contemporary Ghanaian Christianity. Specifically, the work attempts to examine the continuity of Christians’ pilgrimage to PMs in Akan primal religious context. Also, it explores the historical narratives of the evolution of PMs in Ghanaian Christianity. Besides, it investigates how Pentecostal / Charismatic Christianity promotes the appropriation of PMs as sacred spaces in Ghanaian Christianity. Last but not least, the study examines the place of PMs in contemporary Ghanaian development discourse. The research is theoretically anchored on Clifford Geertz’s social-anthropological model. Methodologically, it is mainly a qualitative study. A diverse approach, including historical, theological and phenomenological methods, was employed to guide the collection and analysis of relevant field data. It has been observed that in Ghana, pilgrimage to sacred mountains in Akan primal religion appears to be a precursor of Christians’ religious pilgrimage to PMs. The quest for identity construction is a paramount motivation underlying pilgrimage to sacred mountains among the adherents of the two religions. Inspite of the continuity of the Christian phenomenon of PMs in Akan primal religion, the study underscores some discontinuities. Moreover, the historical narratives of the evolution of PMs in Ghanaian Christianity indicate that PMs as sacred spaces hardly evolve in a vacuum. They gradually emerge and ultimately develop into Christian sacred sites through the interplay of a diversity of religio-cultural, socio-economic and political forces. The study also reinforces Pentecostalism as a modern religious phenomenon that has had a great influence on global Christianity, including Christians’ pilgrimage to PMs. The prevalence of imprecatory prayer rituals on the PMs, akin to some aspects of traditional Akan religious practices, and the seeming endless theological contestations about those rituals underscore their centrality and sensitive nature in Christian theology. Furthermore, the study examines the interface between religion and development, with special focus on the place and relevance of PMs in contemporary Ghanaian development discourse. In conclusion, the research presents two diametrically opposed standpoints with respect to the sustainability of the PM phenomenon and its attendant pilgrimage attraction in Ghanaian Christianity. Some of the findings suggest that the phenomenon is sustainable, while other findings suggest otherwise. A rethinking of the conventional understanding of PMs and the debate on the sustainability of PMs are possible markers of the variability of the PM phenomenon in contemporary Ghanaian Christianity.Item The Dynamics of Religious Leadership and Governance in Some Charismatic Churches In Ghana 1978-2017(University of Ghana, 2018-07) Esubonteng, J.G.This research examined the nature of leadership in Charismatic Churches in Ghana, the influence of this leadership on governance and the resultant dynamics as these churches grew numerically and spread geographically over time. Among others, the complementary roles of Charismatic Church members to their leaders during the dynamics of leadership and governance were discussed. In addition, how leaders of Charismatic Churches developed their organisational and administrative systems in the course of their growth was studied. Furthermore, the research explored how the power and authority of leaders employed in organisational development were linked to and reinforced by governance strategies. It similarly, investigated how the dynamics of governance operated in Charismatic Churches through the instruments of rules, processes and structures. Finally, this work assessed the impact of the dynamics of leadership and governance on members of Charismatic churches, their churches and the public. Governance it must be noted, was considered mostly within the recently introduced Non-Governmental Organisation (NGO) paradigm, which evaluates governance actions by their effectiveness and from the perspective of the governed. An ethnographical methodology was employed in studying three churches namely, International Central Gospel Church (ICGC), Victory Bible Church International (VBCI) and Lighthouse Chapel International (LCI), which became the United Denomination Lighthouse Group of Churches (UDLOGC) during the course of this research in 2017. Using a metaphoric conceptualisation, these three churches were considered as clans within a single Pentecostal-charismatic anthropological community. The key ingredients for data gathering were participant observation. Then various types of interviews, discussions and conversation were held within different hierarchical levels of church membership. In addition, some preaching messages and devotional books of Charismatic Church founders were examined. Regular notes were taken during data collection and the resultant data interpreted. Max Weber’s postulations on charisma were employed as the theoretical framework. As part of the first wave of Charismatic Churches in Ghana each church was in the process of routinising. The research catchment area was principally the Greater Accra Region. Additional visits were made to churches in Kumasi, Cape Coast and Takoradi as part of the data gathering process. The research findings indicate that Charismatic Church founders first emerged as church leaders based on the call they claim they had received from God. This call was selflegitimated by the presence of charisma or an anointing, as Sohm first described it, and later adapted by Weber. The Church founders usually started with small congregation with few adherents by setting up organisations without any guarantees of success. It was a leap into the unknown. Critically, Charismatic Church founders operated through entrepreneurial means and their personalities marked the churches. Each founder of a Charismatic Church had a unique personality and area of ministerial emphasis indicating that different ethical and ministerial emphases raised different Charismatic Churches. While Otabil has stressed on leadership as a means to change the world, Heward-Mills has depended on evangelism and loyalty. Tackie-Yarboi, emphasizes the fulfilment of purpose within the New Testament church as a means of producing God’s purpose and prosperity. The process of leadership development associated with church growth in Charismatic Churches is one that fundamentally involves a followership who ultimately become church members. Followers of Charismatic Church leaders are opinionated individuals whose hard work, sacrifices, innovations and efforts bring character and growth to their church organisations. Here, at least four types of followership relationships can be identified. Charismatic Church members are attracted to and seek leadership charisma manifestation as part of their regular experiences. Through personal prayer, impartation and special relationships such as sonship, church members can obtain their own versions of charisma, which is a precursor to leadership. Charismatic Church founders and members can only function as described above within given systems of governance as self-care. The first steps to governance are the processes of legal registration and regular members’ legitimation assessment of their leaders. Then charismatic Church leaders and members corporately use spiritual and secular power to set up governance systems through delegation and devolution of responsibilities and authority. As governance bureaucratic systems begin to work in these Churches, they reinforce leadership influence, stature, reach, etc., of the founder and his associates. Charismatic Church governance which emphasised how churches cared for themselves as conceptualised within the recent NGO usage was considered within three sub themes. These were the rules employed, processes engaged and the structures (RSP) erected by the churches as a way of caring for themselves. Through these Charismatic Churches were making and inventing traditions as well as creating internal church cultures, which brings predictability and uniformity. Through the changing tenors of leadership and governance dynamics, individuals within churches have been cared for by their churches. Following on, ICGC, VBCI and LCI have metamorphosed from being single independent churches into denominations, which is a further example of good governance. In addition, these Charismatic denominations have reached out to help the public outside their churches in the areas of education, health, and other social services.Item Charismaticism in the Roman Catholic Church: A Study of the Charismatic Renewal Movement in the Archdiocese of Accra(University Of Ghana, 2018-07) Adoboli, F.The study set out to examine the theological-pastoral implications of the spiritual/religious activities of the Catholic Charismatic Renewal Movement for the evangelizing mission of the Archdiocese of Accra, Ghana. It was conducted with the understanding that the Catholic Charismatic Renewal Movement was among the fast-growing ecclesial groups in the Church and its wide-ranging activities were, for the most part, charism-and-lay-driven. The research is a qualitative study which was conducted within systematic and pastoral-theological paradigm of the Roman Catholic Church. It employed phenomenological and narrative approaches. Instruments used to collect data were: observations, participant observations, semi-structured interviews, and focus group discussions. Purposive and snowball sampling techniques were used to identify key informants. Data was also gathered from archival, primary and secondary sources. Content analysis was used in analyzing the data from documents. The study shows that the activities of the Catholic Charismatic Renewal Movement have prospects and challenges for the evangelizing mission of the Archdiocese of Accra. The prospects include the historical and theological connection between the Sacraments of Initiation and the Baptism of the Spirit. Another prospect is the interplay of the charismatic gifts and the apostolate of the lay faithful in the evangelization mission of the Church. The study found out that some activities of the Catholic Charismatic Renewal Movement were carried out within the orthodoxy and orthopraxis of the Church. Potentially, these activities enhance the proclamation of the Gospel. In contrast, the study noted there was tension between the hierarchical/institutional gifts of office holders of the Church and charismatic gifts of lay members of the movement. Another challenge was the literal interpretation of the Bible, the doctrines of the Church, and the resultant “schisms.” Hence, some activities of the movement compromise the orthodoxy and orthopraxis of the Church. Therefore, these affect the evangelization efforts of the Archdiocese of Accra. Generally, the Catholic Charismatic Renewal Movement has the potential for enhancing the evangelizing mission of the Archdiocese of Accra. The study recommends the highlighting of the theological-pastoral significance of the charismatic gifts since these gifts, together with the hierarchical/institutional gifts, constitute the dimensions of the Church. It also recommends the inclusion of the study of Charismatic-Pentecostal Christianity and the charismatic dimension of the Church in the academic programme of study of the Catholic Major Seminaries in Ghana. The study understands the pragmatic need for providing future priests with both theoretical and practical tools for connecting the Gospel to pastoral situations and historical moments. It is hoped that the study will contribute to the ongoing academic discourse on the Charismatic-Pentecostal phenomenon. It is also expected that it will contribute to the shaping of an appropriate pneumatology for the Archdiocese of Accra. Finally, it is expected that the study will contribute to scholarship on systematic and pastoral theology in the Roman Catholic Church.Item Lyrics of Songs and Poetry in Contemporary Indigenous Mission Theology: An Analysis of the Works of Six Ghanaians(University Of Ghana, 2018-07) Apaah, F.Christian indigenous literary texts, particularly, songs and poetry, form a central component of Ghanaian Christianity. These songs and poetry are not just literary texts but theology in action that express the religious understanding and reflections of a people. They function as a vehicle for proclaiming the Gospel and the rudiments of Christian life outside the usual rubrics of Western missiology. This study examines these indigenous literary texts as sources of African Christian epistemology. It also investigates the Gospel of Christ as a source of inspiration for creativity among indigenous composers as well as the relevance of indigenous knowledge to indigenous mission theology. The study employs Holladay’s model for theological reflection which holds that there are some distinctive elements that inform and shape theological reflections. The research is also aligned with the interpretive paradigm; within which much research activity is centered on the relationship between socially engendered concept formation, language and the belief that understanding human experiences is as important as focusing on explanation, prediction, and control. Data were collected through purposive sampling of song lyrics and poetic texts, the narrative method, focus group discussions, semi-structured interviews and participant observation. The work examines the literary texts of six indigenous composers; two Catholics, two Mainline Protestants of the Methodist and Presbyterian Churches and two Pentecostals. All six composers operate within their cultural contexts, address specific issues from their background and have made significant impact on their church traditions. The study revealed that Christian indigenous literary texts are an effective tool for mission among predominantly oral communities. Especially in oral societies, where people cannot read and write, the involuntary and voluntary learning of songs enables Ghanaians to memorize passages of scripture and also to utilize them at deeper levels of meaning. In addition, the songs and poetry function as a means of spiritual formation and incarnation of the meaning of the gospel. Moreover, these songs and poetic texts are an effective tool for redefining and shaping the identity of the individual believer and the community of Christians as a whole. Furthermore, the study established that indigenous concepts employed by the composers offer possibilities of fresh knowledge and new perspectives of the Christian faith. Equally important to this study is the contributions of the composers to indigenous mission theology. These include concepts of God and the theology of suffering. Notwithstanding the contributions highlighted above, the study also revealed some challenges endangering indigenous mission theology. This includes a fallen standard of knowledge of indigenous languages among urban dwellers, especially the second and third generation urban dwellers. This is problematic because of the profound implications of language loss, which includes the loss of cultural identity, heritage and the dignity of a people. Evidently, this has an adverse effect on societal development and individual empowerment. Thus, it is important for indigenous composers to continue to utilize the vernacular in their compositions to enhance the learning and growth of the indigenous languages. This has positive implications for Ghanaian Christianity and the society as a whole. It is hoped that the examples of the composers will inspire the creativity of future indigenous composers; thus, contributing to indigenous Christian thinking. Ultimately, the study contributes to African Christian epistemology. Keywords: Theology, Knowledge, Indigenous, Songs, Mission