THE ETHICAL DIMENSION OF PENTECOSTAL/CHARISMATIC CHURCH LEADERSHIP IN GHANA DELA QUAMP AH THIS THESIS IS SUBMITTED TO THE DEPARTMENT FOR THE STUDY OF RELIGIONS, UNIVERSITY OF GHANA, LEGON IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE AWARD OF PH D STUDY OF RELGIONS DEGREE DATE OF SUBMISSION May 8, 2012 SUPERVISORS: NAME 1. DR REBECCA YAW A GANUSAH 2. REV DR BENHARDT YEMO QUARSHIE 3. REV PROF. CHRIS THOMAS CANDIDATE: DELA QUAMPAH III SIGNATURE .. .. ~\ ... ......... ......... . . ........ ~ .. ... ... . To L '77.-r~ .... .... ...... ......... ....................... / " ! / / ,1!1t '-' ---_ ~ ~ ................ .......... ... .,. ... ..... ..... . DATE DECLARATION I hereby declare that this Thesis was written by me from research undertaken under supervision. I also declare that the Thesis has not been accepted in any previous application for a degree in or outside Ghana. iv DEDICATION To the memory of my parents, Jane Yawa and Harry Othniel Quampah v ACKNOWLEDGEMENT I register my deepest appreciation to my initial supervisors, Dr Rebecca Ganusah and Rev Dr B. y. Quarshie who have remarkably contributed to my scholarship. Their commitment to this project was a real source of motivation and encouragement to me, and I am perpetually grateful to them. Prof Chris Thomas who supervised my corrections has left his mark on the thesis. He provided much academic material at his own expense and paid me the highest compliment anyone doing corrections under supervision could receive: "You seem to be enjoying it". Thank you Prof; working with you was exciting academic adventure. I am much obliged to Apostle Dr Opoku Onyinah, Chairman of the Church of Pentecost, whose instrumentality helped me embark on this project. I am also thankful to Rev Dr E. Anim, my Dean of Faculty at Pentecost University College, for his support and invaluable suggestions and contribution to this Thesis. I am much indebted to Mr Francis Broni and Mr George Danquah, who offered inestimable assistance in data collection. I am also deeply thankful to Mrs Trish Waller for proofreading portions of this work for free. Madam Misonu Amu of African Studies Department, University of Ghana, deserves special mention for allowing me to use one of the songs of Dr Ephraim Amu. The individuals who gave me part of their time and provided me with useful information in interview sessions cannot be taken for granted. Although space limitation prevents the enumeration of their names, I am all the same extremely grateful to all of them. Finally, and most vi importantly, Connie, my wife, and our two boys, Sammy and John deserve special acknowledgement and gratitude for what they have sacrificed to make this project a reality. VB ABSTRACT 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 multi­ dimensional 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. Vlll AC ACI AG AIC APP ATR BBC CAC CCG CFC CHRAJ CoP CPP CUC ECWA EPC EPCG GEC GILLBT GLIC GPC GRM ABBREVIATIONS Apostolic Church Action Chapel International Assemblies of God African Independent Churches Association of Pentecostal Pastors African traditional religions British Broadcasting Company Christ Apostolic Church Christian Council of Ghana Centre for Inquiry Commission on Human Rights and Administrative Justice Church of Pentecost Convention People' s Party Central University College Evangelical Church of West Africa Elim Pentecostal Churches Evangelical Presbyterian Church, Ghana Global Evangelical Church Ghana Institute of Language Linguistics and Bible Translation Gospel Light International Church Ghana Pentecostal Council Global Revival Ministry IX GTV ICGC IT JCC KICC KN KNUST LCI NACCC NDC NGO NIV NPP PENTSOS PCG PUC REC RCC SWAA VBCI WAEC WMCI WMOC Ghana Television International Central Gospel Church Information Technology Jubilee Christian Centre Kingsway International Christian Centre King James Version (of the English Bible) Kwame Nkrumah University of Science and Technology Lighthouse Chapel International National Association of Charismatic and Christian Churches National Democratic Congress Non-Governmental Agencies New International Version (of the Bible) National Patriotic Party Pentecost Social Services Presbyterian Church of Ghana Pentecost University College Redeem Evangel Church Roman Catholic Church Society for Women and AIDS in Africa Victory Bible Church International West African Examination Council Word Miracle Church International Western Mission Oriented Churches x LIST OF TABLES Title Table 1: Christian Denominational Demography Table 2: Assessment of Moral Standards Table3: General Information on Moral Standards Table 4: The Ministerial Responses Nota Bene Page 53 234 236 255 1. All Bible quotations, unless otherwise indicated are from the New International version of the English Bible. 2. Inconsistency in the spelling of certain words is due to direct quotations from books written in American English. xi Contents Chapter 1 Background and Context 1.1 Introduction 15 1.2 Statement of Problem 25 1.3 Objectives of Research 27 1.4 Scope of Study 28 1.5 Literature Review 30 1.5.1 Some Ethical Coocepts 30 1.5.2 Some Theological and Sociological Perspectives 33 1.5.3 Ministerial Ethics 42 1.6 Methodology 47 1.6.1 Multi-Disciplinary Approach 47 1.6.2 The Interview 50 1.6.3 The Participant Observer 50 1.6.4 The Questionnaire 51 1.7 Significance of the Study 52 Chapter 2 Ghanaian Traditional Leadership Milieu and the Contextualisation of Christianity 58 2.1 Introduction 58 2.2 Traditional Ghanaian Family 59 2.2.1 The Extended Family Structure 60 2.2.2 The Status and Role of Women in Traditional Ghanaian Society 61 2.2.3 The Status and Role of Children in Traditional Ghanaian Society 63 2.2.4 The Status and Role of Men in Traditional Ghanaian Society 65 2.2.5 Titles and Status in the Traditional Family 66 2.3 Relevance of Traditional Sense of Community to the Church 66 2.4 Ghanaian Traditional Political Leadership 69 2.5 Traditional Religious Leadership 72 2.5.1The Calling and Training of Priests 74 2.5.2 Functions and Roles of Priests 75 2.5.3 Moral Influence of Religious Functionaries 76 2.6 Inherent Challenges in Traditional Leadership 78 2.7 Conclusion 78 Chapter 3 Selected Ethical Theories and Systems 80 3.1 Introduction 80 3.2 Deontological Theories 81 3.2.1 Kantianism 82 3.2.1.1 Kant's Moral Theology 82 3.2.1.2 The Goodwill 83 3.2.1.3 Human Dignity 85 3.2.1.4 The Categorical Imperative 85 xii 3.2.1.5 Relevance for Christian and Ministerial Ethics 3.3 Teleological Theories 3.3.1 Utilitarianism 3.3.1.2 Bentham: The Greater Pleasure Principle 3.3.1.3 Mill: The Greater Happiness Principle 3.3.1.4 Relevance for Christian Ministerial Ethics 3.4 Virtue/Character Ethics 3.4.1 The Character Factor 3.4.2 Relevance for Ministerial Ethics 3.5. Ghanaian Traditional Ethics 3.5.1 Concepts and Nomenclature 3.5.2 Communal and Individualistic Ethics 3.5.3 Religious and Sources of Traditional Ethics 3.6 Conclusion Chapter 4 Christian Ethics 4.1 Introduction 4.2 Biblical Basis of Morality 4.3 Selected Christian Ethical Theories 4.3.1 The Divine Command Theory 4.3 .1.2 Relevance for Ministerial Ethics 4.3.2 Fletchers' Situationism 4.3 .2.1 Relevance for Ministerial Ethics 4.3.3 Virtue Ethics in the Christian Tradition 4.3.3.1 Relevance for Ministerial Ethics 4.4. Pentecostal Ethics 4.4.1 Pentecostal Concepts of Sanctification 4.4.2 Sanctification as an Event 4.4.3 Sanctification as a Process 4.5 Conclusion Chapter 5 Leadership Structure in Selected Ghanaian Pentecostal Churches 5.1 Introduction 5.2 Three Approaches in Church Governance 5.3 Linking Ministerial Morality to Ministerial Efficacy 5.4 Moral Philosophy in Church Leadership 5.5. Assemblies of God, Ghana 5.5.1 Historical Background 5.5.2 Leadership and Administrative Structure 5.5.3 Position on Sanctification 5.5.4 Charity Projects 5.6 The Church of Pentecost 5.6.1 Historical Background 5.6.2. Leadership and Administrative Structure xiii 86 87 88 88 89 90 91 92 93 94 94 96 97 98 99 99 99 108 108 113 115 119 120 122 124 126 126 127 129 130 130 131 134 141 146 146 148 151 153 154 154 158 5.6.3 Position on Sanctification 5.6.4 Charity Projects 5.7 Word Miracle Church International 5.7.1 Historical Background 5.7.2 Leadership and Administrative Structure 5.7.3 Position on Sanctification 5.8 Redeem Evangel Church 5.8.1 Historical Background 5.8.2 Administrative Structure 5.8.3 Position on SanG-tification 5.9 Conclusion Chapter 6 Issues in Pentecostal/Charismatic Ministerial Ethics in Ghana 6.1 Introduction 6.2 Ministerial Ethics: Biblical Standards 6.3 Institutional Provisions and Personal Standards 6.3.1 The Call and Philosophy of Ministry 6.3 .2 Administrative Structures and Ministerial Ethics 6.3.3 Qualifications for Ministry 6.3.4 Ministerial Formation 6.3 .5 Application of Ministerial Ethical Codes and Constitutional Provisions 6.3 .6 Modes of Assessment 6.4 Specific Ethical Issues 6.4.1 Relationships 6.4.2 Attitude to Power 6.4.3 Women' s Liberation 6.4.4 Undermining the Virtue of Responsibility 6.5 Conclusion Chapter 7 Analysis of Information on Pentecostal/Charismatic Ministers 7.1 Introduction 7.2 Public Opinion 6.2.1 Public Opinion: Laity Survey 7.3 Evaluation of Media Reports 7.4 Response to the "Prosperity Gospel" 7.5 Response to other Ethical Issues 7.6 Conclusion Chapter 8 Summary, Conclusions and Recommendations Bibliography Appendices xiv 162 165 165 165 168 170 172 172 174 175 177 179 179 180 186 186 189 190 193 198 206 208 208 215 220 224 229 231 231 231 233 240 249 252 263 265 271 289 CHAPTER 1 BACKGROUND AND CONTEXT · 1.1 Introduction The emergence of PentecostaVCharismatic Churches on the threshold of the twentieth century has marked a turning point in Ghanaian Christian discourse. Pentecostals can be regarded as the cat€gory of Christians who emphasise such ethos as sudden conversion, belief in speaking in tongues as evidence of Holy Spirit baptism, and a further demonstration of the gifts of the Holy Spirit such as prophecy and healing. Dovlo identifies the Pentecostal and Charismatic Churches as revivalist movements "who hold their activities to be under the dynamic guidance of the Holy Spirit and use His gifts and fruits t~ 'minister' to themselves and the Church.,,1 A defmition of Pentecostalism which hints at, what is believed to be, the Wesleyan Methodist holiness roots of the Movement is offered by Bassett who claims "Pentecostalism emphasises a post conversion experience of spiritual purification and empowering for Christian witness, entry into which is signalled · by utterance in unknown tongues or glossolalia.,,2 The reference to "spiritual purification" is pertinent to this thesis as it signifies the Wesleyan Holiness teaching on sanctification; a theological category which deals mainly with character transformation.3 The Wesleyan tradition taught that apart from having a person's sins pardoned through faith in Christ, one's sinful nature can be removed through Christ's atoning work, creating the possibility for a person to live without sinning. In his trans-generational famous sermon on 1 Elom Dovlo, "A Comparative Overview of Independent Churches and Charismatic Ministries in Ghana" Trinity Journal of Theology, Vol 1 No. 2 (December 1992),62. 2 P. M. Bassett, "Pentecostalism" accessed at http:// mb-soft.comlbelieve/txc/pentecos.htm (10110/2005), 1. 3 Scholars who have attempted to depict the Wesleyan Methodist Holiness Movement as the immediate context for modem Pentecostalism include Donald W. Dayton, Theological Roots of Pentecostalism, (New Jersey: Hendrickson, 1996), Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, (Nashville: Thomas Nashville Publishers, 2001); Allan Anderson, An Introduction to Pentecostalism, (Cambridge: Cambridge University Press, 2004). H. 1. Lederle, Treasures Old and New: Interpretations of "Spirit-Baptism" in the Charismatic Renewal Movement, (peabody: Hendrickson, 1988), 10. 15 Christian perfection, John Wesley claimed; "It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from all evil thoughts and evil tempers.',4 As a result, sanctification was understood to be a sudden operation of heart purification which followed regeneration but preceded Spirit baptism. Many Pentecostal groups continue to affirm this view point. For example it is declared in The Church of God (CG, Cleveland Tennessee) statement of faith "we believe .. .in sanctification subsequent to ,the new birth ... and in the baptism of the Holy Ghost subsequent to a clean heart".5 The Church thus subscribes to the "entire sanctification" doctrine where, it was believed that one could attain sinless perfection as a pre-condition to baptism in the Holy Spirit. In such a context sanctification is regarded as a definite discernible crisis event that should occur after conversion" but before baptism in the Holy Spirit. Dayton, in his Theological Roots of Pentecostalism,6 endeavours to establish Wesleyan Methodist Holiness tradition as the matrix which cradled the Pentecostal Movement. Discourses on charismatic Christianity after the New Testament era trace its origin to the Monatanise Movement which emerged in Phrygia around the year 175 and was known as "the New Prophecy". In his Pentecost Outside Pentecostalism, Omenyo has examined the trajectory of charismatism in the history of the church from the Monatainst era to the Azusa Street Revival. 8 Although many Pentecostals would see their tradition as a novelty that emerged from the Azusa Street Revival, one has to acknowledge that the revival was 4 John Wesley, Wesley's Standard Sermons, ed. E. H. Sugden; consisting of forty-four discourses, published in four volumes in 1746, 1748, 1750, and 1760. (London: The Epworth Press, 1951), 173. 5 http://www.churchofgod.org!aboutJindexcfrn (accessed 11th Nov 2005) 6 D. W. Dayton, Theological Roots of Pentecostalism. (Metuchen: New Jersey by Hendrickson, 1987). 7 Montanus was the leader of this Movement who claimed inspiration by the Holy Spirit to prophecy. He was joined by two women, Priscilla and Maximilla who shared his inspiration and attracted a sizable following. The Montanist Movement spread rapidly beyond Phrygia but was persecuted by the Roman Catholic Church until it fizzled out by the time of Augustine of Hippo. 8 Cephas N. Omenyo, Pentecost Outside Pentecostalism, (Zoetermeer: Boekencentrum Publishing House, 2006), 78 - 90. 16 triggered by the prevailing religious climate in the United States iQf America.9 This revival was led by William Seymour, an African American minister who developed a spirituality that, in 1906, led to a revival in Los Angeles, which most Pentecostal historians believe to be the cradle of Pentecostalism.10 It is generally accepted that this revival was stimulated by the prevailing religious paradigm in America, to which Pentecostalism added a fresh dynamic. Dayton is convinced that in tracing the roots of Pentecostalism, one must begin with Methodism and "pick up the story in such a way as to demonstrate actual historical links and developments that will climax in Pentecostalism."ll Hollenweger also argues that Wesley mediated the doctrine of sinless perfection to the first generation American Pentecostals, whose context was considerably influenced by Methodism.12 It is however noteworthy that, not all Pentecostal Churches subscribe to the doctrine of sinless perfection. The Assemblies of God, (AG) which emerged from the Azusa Street revival (and also happens to be the first Pentecostal foreign mi~sion in Ghana, arriving in 1931) views sanctification as both given in salvation and progressive throughout the Christian life.13 Other Churches that uphold this view on sanctification include the Elim Pentecostal Churches, and the International Church of the Foursquare Gospel. 9 Synan, in his book The Century of the Holy Spirit, argues that The Holiness movement which emerged around 1830s, emphasised sanctification as a postconversion experience. The main area of doctrinal emphasis of this Movement was a return to holy living; and this movement gained currency in the first national Vineland Camp meeting held in 1867 in New Jersey. According to Synan, "The Vineland meeting was destined to change the face of American religion. Although it called for a return to holy living, the call was couched in Pentecostal terms. Those who came were invited to 'realize together a Pentecostal baptism of the Holy Ghost' and 'to make common supplication for the descent of the Spirit upon ourselves, the church, the nation and the world'" Synan, Century of the Holy Spirit, 26. 10 See Dayton, 1996, Synan, 2001 ; Anderson, 2004; and W. J. Hollenweger, Pentecostalism: Origins and Developments.(Peabody: Hendrickson, 1997). II Dayton, Theological Roots, 36. 12 Hollenweger, Pentecostalism, 145- 152. 13 M. Pearlman, Knowing the Doctrines of the Bible. (Springfield, Missouri: Gospel Publishing House, 1937), 252 -253. 17 In Ghana, the classical Pentecostals happen to be Churches with considerable input of Western missionary effort in their formation - although some of them such as Christ Apostolic Church (CAC) began as an indigenous initiative. They include the Assemblies of God, the Apostolic Church, Ghana (AC) and the Church of Pentecost (CoP). Their inception, starting from 1931, was signalled through the arrival of the first Assemblies of God missionaries to Ghana. Over the years, these Churches have developed sustainable institutional structures which guide them in their selection and trilining of leaders, which for the purpose of this thesis comprise ordained clergy. Closely linked to the classical Pentecostals, but slightly divergent in outlook is a new strand of Pentecostal Churches which Ghanaians refer to as "Charismatic" Churches. These Churches emerged from the Evangelical revival of the late 1960s and 1970s, and were founded and are currently led by significant charismatic individuals such as Bishop Agyin Asare of Word Miracle Church International (WMCI), Rev Christopher Titriku's Redeeem Evangel Church (REC), Rev Dr Mensah Anamuah Otabil of the International Central Gospel Church (ICGC), Rev Dr Dag Heward-Mills of Lighthouse Chapel International (LCI), Archbishop Nicholas Duncan Williams of Christian Action Faith Ministry (CAFM), Rev Nii Tackie Yarboi of Victory Bible Church International (VBCI), Rev Bob Hawkson of Jubilee Christian Centre (JCC), Rev Ampiah Kwofie of Global Revival Ministry (GRM), among others. 14 A difficulty in classification is created by the fact that these Churches do not all belong to the same Church Association; whilst majority of them subscribe to the National 14 Some of the available Literature on the origins and development of these Churches include Cephas Omenyo, Pentecost Outside Pentecostalism (Zoetermeer: Boekencentrum Publishing House, Reprint 2006); E. Anim, "Who Wants to Be a Millionaire?" A Ph D Thesis submitted to All Nations Christian College 2003; Elom Dovlo, "The Proliferation of Churches: Its Impact on Established Churches in Ghana" Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005), 65ff, J Kwabena Asamoah-Gyadu, "Renewal within African Christianity: A Study of some Current Developments within Independent Indigenous Pentecostalism", Ph D Thesis, University of Birmingham, 2000, which has being published under the title African: Charismatics, in 2004 (see literature review section for full bibliography details). 18 Association of Charismatic and Christian Churches (NACCC), a few, such as Christian Action Faith Ministry and Word Miracle International, identify with the Ghana Pentecostal Council (GPC). In addition there is a category of autonomous Pentecostal/Charismatic ministries that do not associate or identify with either the Ghana Pentecostal Council (GPC) or National Association of Charismatic and Christian Churches (NACCC). A good example is Emmanuel Ofosu-Akuamoah's Redemption Faith Ministry located at Kwashieman in Accra. The ministry which was founded by Ofosu-Akuamoah in 2001 had a membership of 150 as at 15th January 2008 and was led by four full-time ministers. In an interview, Ofosu-Akuamoah revealed that he had not joined any Pentecostal Association because he thought his Church was too young. IS A similar Pentecostal Church called Living Praise Sanctuary at Kwashiebu, Accra, was founded in 2005 by Pastor Francis Yeboah. By 17th July 2008, the Church had a total membership of 80, who were led by the founder and three associate pastors. Pastor Yeboah also claimed he was considering the possibility of joining the NACCC. Out of concern for some of these autonomous Pentecostal/Charismatic Churches, who need structural and organisational guidance, Apostie Waye Onyinah, founder of Christian Church Outreach Mission (C.C.O.M) located at Mallam, a suburb of Accra, has established a group called Association of Pentecostal Pastors (APP), whose objectives include "to help younger Pastors through training.,,16 The Association has so far registered thirty ministers from the entire country. 15 Interview, Accra, 15th January 2008. ." 16 Constitution of Association of Pentecostal Pastors, SectIOn 2, Item 11. 19 Attempts at classification of Pentecostal Churches have to reckon with what, for lack of a better terminology, is often called African Independent Churches (AlCs). The period between 1920 and 1930 gave birth to a number of AlCs, which are called sumsum sore (Twi), mumu sulemo (Ga), which translates "spiritual churches" The very early ones emerged from the missionary tours of the African indigenous prophets such as Wade Harris, whose converts John Nackaba artd Grace Tani later formed the Twelve Apostles Church. The AlCs were mainly founded by former members of the mainline churches who broke away from their mother churches, whilst others were introduced into Ghana by migrants from Nigeria. The major ones, in addition to the Twelve Apostles Church include The Musama Disco Christo Church, The Saviour Church (Memene da Gyidifo), The Apostle's Revelation Society (Apostolowo Ie Decfefia Hab::;b::;) African Faith Tabernacle, the Eternal Sacred Order of Cherubim and Seraphim Society, Church of the Lord (Aladura). One of the early comprehensive scholarly works on this category of churches is Baeta's Prophetism in Ghana.17 The AlCs exhibit revivalist tendencies, and emphasise faith healing and other Pentecostal features. Although Asamoah-Gyadu thinks the AlCs, excepting some abuses - are orthodox Pentecostals,18 he also admits that some of their practices are rejected by the major Pentecostal denominations. The Sums urn sore have come under attack from the new Pentecostal churches, because they are considered syncretic due to their reliance on certain rituals and objects which appear as a legacy of African traditional religions. Another significant development in the Pentecostal/Charismatic domain is the influx of Nigerian missionaries who have established numerous branches of their home Churches in the country. Notable among them are Rev William Folorosu Kumuyi's Deeper Bible Life 17 C. G. Baeta, Prophetism in Ghana, Achimota: African Christian Press, 2004, 1962. 18 Asamoah-Gyadu, African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana. (Leiden: KoninkJijke Brill NV, African Christian Press, 2004) 21. 20 Ministry (DBLM); House of God Prophetic Ministry (HGPM), led by Prophet Roland Odagwe; Winners' Chapel (WC) founded by Bishop David Oyedepo; Kingsway International Christian Centre (KICC) founded by Pastor Matthew Ashimolowo and Pastor Chris Oyakilome's Christ Embassy. Some of these Churches have huge satellite equipment that receives the founder's sermon from their Nigeria base to the Ghana branches regularly during Church services:-They have also established a significant electronic media ministry by screening their sermons on almost all the Ghanaian radio and television channels. It is important to note that there is little doctrinal difference between the Classical Pentecostals and the Charismatic Churches. Some scholars, for instance Anim,19 think the disparity between the two categories emerges in their emphasis on certain theological concepts; for instance, the doctrines of sanctification, eternal life and eternal reward are stressed by the classical Pentecostals, whilst the Charismatic Churches turn to emphasise issues of prosperity and the development of the human potential for an accomplished life. Nevertheless one cannot ignore Gifford's insightful observation that the "two categories" of Churches are similar in many dimensions. According to him, Apostle Dr M. K. Ntumy's (Chairman of the Church of Pentecost, 1998 - 2008) view which regards prosperity as a direct reward from God for faithful service and generous financial support for the Church, seems almost indistinguishable from the conviction of the Charismatic Church leaders.2o The affinity between the two Pentecostal streams is further enhanced by the use of the term Neo- Pentecostals for the "Charismatics" by scholars such as Omenyo and Larbi. And sometimes there is no attempt to differentiate between them as the following quotation from Larbi seems to suggest, "the evangelical/charismatic renewal in the 1960s and 1970s saw the development 19 Anim, "Who wants to be a Millionaire", 53-54. 20 Paul Gifford Ghana's New Christianity: Pentecostalism in a Globalising African Economy. (Bloomington & Indianapolis: I~diana University Press, 2004), 40. Michael K. Ntumy's opinion on prosperity is expressed in his book Financial Breakthrough: Discovering God's Secrets to Prosperity (n.p: n.p 1993). 21 of new independent Pentecostal churches, some becoming huge Churches in less than a decade from their emergence,,21 (emphasis added). In this thesis I will refer to both categories as Pentecostals and their practices as Pentecostalism; where necessary, they may be differentiated by terms such as, classical Pentecostals or Charismatic Churches. The success of the-Charismatic Churches comes partly through the reaction of some of the youth to the rigid ethical practices of the classical Pentecostals. The strict rules concerning dress code, the use of cosmetics, seating arrangement, dancing fmmation and general social conduct have caused many of the youthful classical Pentecostals to opt for the less legalistic , and relaxed atmosphere prevailing in the Charismatic Churches. In some of the classical Pentecostal Churches, for instance, the Church of Pentecost and the Apostolic Church, Ghana, women are compelled to wear head gear to Church; but since many of the educated ladies prefer to sport stylish hair-do, such ladies opt for the Charismatic Churches, where there are no such restrictions. On certain occasions the exuberant self expression of the youth in singing and dancing becomes an issue in the classical Pentecostal Churches, unlike the Charismatic ministries, where no such regulations exist. Gerrie ter,Haar has rightly observed that the Charismatic churches are in rivalry with the existing Pentecostal churches, which are often seen by the new ones as too legalistic and forma1.22 Although some of these Charismatic Church leaders developed their Christian foundation in the classical Pentecostal churches23 their style of ministry has been appreciably influenced by American faith preachers such as Oral Roberts, Morris Cerullo, Kenneth Hagin, and T. L. Osborne. Whilst a significant number of Ghanaian Neo-Pentecostal leaders embarked on 21 E. Kinsley Larbi, Pentecostalism: The Eddies a/Ghanaian Christianity. (Accra: SAPC, 2001), 295. 22 Gerrie ter Haar, "Standing Up for Jesus: A Survey of New Developments in Christianity in Ghana" Exchange Vol. 23.3 (December 1994),227. 23 Mensah Otabil was an Assemblies of God congregation member, and Charles Agyin-Asare, founder of the Word Miracle Church, as well as Nicholas Duncan Williams emerged from a CoP background. 22 ministry, without any level of theological training, a handful of them including Duncan Williams, Tackie Yarboi, and Charles Agyin Asare, trained at Benson Idhahosa's Bible School in Benin City, Nigeria. Many of those who were thus trained did not fit into existing Church structures, which resulted in the founding of their own denominations. The validity and appeal of the ministry of Charismatic pastors seem to lie in the level of charisma and visionary leadership they can offer. Their captivating influence seems to depend on their giftedness and the capacity for effective communication, which attracts followers and consequently endorses their leadership. In such a context, it cannot be gainsaid that the moral vision of the individual leader, to a large extent, shapes the standards of right and wrong within the Church. The challenge posed by this approach to ministry is expressly captured by Marleen de Willie, "in Ghanaian charismatic Christianity, too, there is a constant tension betwetm free spontaneous spiritual expressions and the disciplinary institutionalised 'format' that moulds people into 'good Christians",?4 Apart from the personal moral vision of the leader, the Churches also have documents that spell out high ethical standards for their ministers. For instance, the largest oversight body of Charismatic churches in Ghana, the National Association of Charismatic and Christian Churches (NACCC), had, by 5th May 2006, registered a total number of 119 member Churches. Prominent in their prerequisites for membership is this query: "Would you be faithful to ministry by upholding the highest standards of ministerial ethics, moral and financial rectitude, self-sacrifice, living a godly life and cherishing the call of God on your life?,,25 24 Marleen de Willie, "Altar Media's Living Word: Televised Charismatic Christianity in Ghana" Journal of Religion in Africa, Vol. 33.2 (2003), 174. . . , ... 25 See National Association of Charismatic and Christian Churches membership appitcatlOn form for Churches and Ministries. 23 Similarly, the Ghana Pentecostal Council (GPC), with 195 memebers in 2006, which is an umbrella body for many of the classical Pentecostals and some of the Charismatic Churches, focuses on the observance of high moral standards in ministry~ The GPC Ethical Code Sections 1 and 2 condemn behaviour such as drug abuse, currency trafficking, polygamy, alcoholism, and-other kinds of immorality among its ministers.26 Furthermore the ministerial moral codes of specific denominations demand exemplary conduct of their ministers. For instance, the disciplinary code of the Church of Pentecost stipulates outright dismissal for certain infractions: "The Chairman and an Area Head or the Executive Council may summarily dismiss a Minister who commits any of the following offences: (a) Theft (b) Fraud ( c) Dishonesty (d) Immorality.,,27 Christine Leonard aptly observes that the Church is strict in dealing with matters of marital infidelity and even more so, when it occurs among Church elders or pastors.28 The Assemblies of God, Ghana Constitution states, among others, the following, that can attract disciplinary action: (a) Any moral or ethical failure, including sexual misconduct; (b) A failure to represent our Pentecostal testimony correctly; ( c) A contentious or non-co-operative spirit; 26 The Ghana Pentecostal Council Code of Ethics (Unpublished document dated October 1~86) . 27 The General Council, The Church of Pentecost Constitution, (Accra: The General CounCIl CoP, 2005), 42. 28 L. Christine, A Giant in Ghana: 3000 Churches in 50 Years, The Story of James McKeown and the Church of Pentecost, (Chichester, England: New Wine Press, 1989), 110. 24 (d) A declared open change in doctrinal views.29 Nevertheless these Churches still grapple with ethical issues relating to their institutional policies on social responsibility, the position of women, the abuse of authority and power struggle, and other forms of misconduct of some functionaries.3D Evidently, in almost all human institutions, what is does not often correspond to what ought to be; and Ghanaian Pentecostal Churches are no exception. Although Christians have high moral expectations from their leaders, the ability of such leaders to meet the demands has always been a cause of concern to the Church and the wider society. This observation is underscored by the numerous reports in the Ghanaian media of unethical conduct by some Pentecostal ministers. In a media research captured in The Daily Dispatch, the Centre for Media Analysis surveyed fifteen Ghanaian newspapers spanning July to September 2005, and discovered that 49% of the 1,748 news items on CharismaticlPentecostal Churches were negative, 29% in neutral tone and 22% were positive.31 In the positive and neutral categories were items such as evangelism, social responsibility, the development of educational infrastructure, and pastoral roles. The negative items covered issues such as promiscuity, fraud and divorce. 1.2 Statement of Problem The ethical dimension of Church leadership, which is reffered to as Ministerial Ethics, seeks to address the principles and factors that influence a minister' s personal conduct at home and in public. This study focuses on the clergy or ordained men and women who officially represent their denominational interests. Furthermore the ministerial ethical issues are 29 Assemblies of God Ghana Constitution, (Unpublished document), 40. 30 An example is capt~ed in The Punch, 2nd April20?7 on "Rev~lt at ~AC [Christ"Apostolic ~hur~hl " . th 31 Ben Ephson, "Research Reveals Negative MedIa on Chansmatlc Churches, The Dmly DIspatch, (25 October 2005), 8. 25 considered from two perspectives; the first being the moral stipulations and how they are implemented within the administrative structures of the said churches. The second perspective examines the challenges individual ministers experience in ethical decision­ making in relation to available institutional support. The Pentecostal Church leaders in Ghana have experienced a considerable number of ethical problems, and public opinion often censures some of them for ostentatious life-styles which are thought to mirror commercialised ministries. For €xample in Justice Acquah's assessment, "They [the Pentecostal/Charismatic Churches] are profit-making ventures, feeding on the ignorance and plight of the population.,,32 Sometimes the ministers are also accused of self-aggrandizement for appending many titles to their names. In certain instances, , the Pentecostal/Charismatic ministers are accused of promoting superstition as they tend to demonise people, events and objects indiscriminately. Another trend of immoral conduct often reported in the media about some of the ministers in question is their promiscuous behaviour. These negative reports notwithstanding, it would be remiss of any objective observer of the church scene to overlook the significant and valuable contributions of many of these ministers to the progress of Ghanaian society, both morally and socio-economically. The philosophy of ministry, the innovative programmes, and the sermons of many of the Pentecostal/Charismatic ministers are making an overall positive impact on society. For instance, Dovlo has aptly observed that the teaching ministry of Rev. Dr Mensah Otabil 'd ~ bl' l'~" 33 provides "spiritual and moral commentary and gul ance lor pu IC he . 32 George Kinsley Acquah, Chief Justice of Ghana, quoted in Edmund Kofi Yeboah, "Churches Feeding on People's Ignorance" Daily Graphic, 29th July 2004. 33 E. Dovlo, "The Proliferation of Churches: Its Impact on Established Churches in Ghana" Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005), 65. 26 Reflecting upon this quandary of strengths and weaknesses prevailing in Ghanaian Pentecostalism, the main focus of this researcher is to discover how far Christian moral principles manifest in the institutional practices of the Pentecostal/Charismatic churches as well as in the personal choices of their ministers. This major quest is further supported by the following subsidiary questions: i) Should one appreciate ethical standards among Pentecostal/Charismatic leaders in Ghana as more positive than negative? ii) What moral principles emerge from Ghanaian traditional institutions that could influence Church leadership constructively or otherwise in contemporary times? iii) What level of awareness is demonstrated by the Pentecostal/Charismatic leaders in their understanding of moral philosophy? iv) What ethical concepts do their ministerial ethical codes reflect, and how effective are they in regulating conduct in ministry? v) How trustworthy are media reports and public opinion on Pentecostal/Charismatic ministerial ethics? And how have the Church leaders themselves responded to these moral concerns among their fold? vi) How can the whole society contribute to approximate high standards in Pentecostal/Charismatic ministerial ethics? 1.3 Objectives of Research The objectives of this study are to: - a) analyse some ethical theories and systems in order to understand their functional role in the practical moral choices Ghanaian Pentecostal Churches and their leaders make 27 b) examine the ministerial codes of ethics of some Ghanaian PentecostaVCharismatic Churches in order to assess their impact on the moral standards of their ministers c) explore the institutional structures of some Ghanaian PentecostaVCharismatic Churches to find out how they promote appreciable standards in ministerial ethics d) interrogate public opinion and media reports on the conduct of PentecostaVCharismatic ministers to establish their veracity and identify moral lessons that emerge from such narratives e) design a minister's evaluation form for pastors who want valuable feedback on their ethical standards from their congregation members, and f) finally, present a model ministerial ethical code of conduct that could serve as a reference point for the churches under discussion. 1.4 Scope of Study Considering the sheer size and wide variety of the PentecostaVCharismatic community in Ghana, any attempt to exhaustively examine every facet of its ministerial ethics would prove a daunting task. Consequently I have explored the background and historical development of selected PentecostaVCharismatic Churches to identify the principles, significant functionaries, factors, and events that shape their ministerial ethics. The chosen ones are, The Church of Pentecost (of the classical tradition), which is the largest of Pentecostal Churches in terms of membership, and it is selected for its unique leadership structure that blends the hierarchical with the representative (presbytery) . The Assemblies of God Church, being the oldest of the classical tradition is chosen for its size and influence, as well as its peculiar semi-autonomous congregational leadership arrangement. 28 The two Churches identified for detailed study in the Charismatic category are Word Miracle Church International (WMCI) and Redeem Evangel Church. Bishop Agyin Asare's WMCI, headquartered in Accra, has been chosen for this study because it appears to be one of the fastest growing and influential among the Charismatic groups. Rev Christopher A. Titriku' s Redeem Evangel Church (REC), headquartered in Ho, is one of the few Charismatic Churches whose headquarters is located in a provincial town, rather than a metropolis. In this study, I have consciously avoided a comprehensive examination of historical trends in the Churches and have rather selected such events and personalities that could possibly influence their ministerial ethics for analysis. My sociological perspectives on the Churches do not necessarily engage with a general classification and evaluation of their social impact. Rather attempts at categorisation employ the responses of these Churches to concepts in Christian moral philosophy and their impact on the moral fibre of Ghanaian society. It is necessary to state that the issues discussed are not strictly restricted to the selected churches only. To a certain extent, a broader context has been engaged with by evaluating certain reports from other Pentecostal/Charismatic Churches that are of national significance, such Christian Action Faith Ministries International, Lighthouse Chapel International, and Christ Apostolic Church among others. There is an inevitable limitation imposed on this research project that is attributable to the very nature of ethics and its practical application. Generally in Africa, issues of morality are so personal and sensitive that one has to observe considerable decorum when prying into the behaviour and attitudes of people, especially influential ones such as pastors. Access to information becomes limited, and some of those who offer information on other people's 29 conduct are unwilling to have their identity attached. These challenges notwithstanding, this researcher endeavoured with all circumspection to uncover certain critical issues related to PentecostaVCharismatic ministerial morality, whilst consciously avoiding the temptation of mudslinging. 1.5 Literature Review 1.5.1 Some Ethical Concepts Undoubtedly, the prevailing ethical ideas in the socio-cultural context within which institutions operate would have some bearing on the moral standards maintained in such establishments. It is therefore necessary, in examining the ministerial ethics of Ghanaian Pentecostals, to engage with moral concepts in the social milieu to identify some areas of agreement and conflict with other value systems. One author who has systematically explored Christian ethics from an African perspective is Kunhiyop, an ordained minister of the Evangelical Church of West Africa (ECWA) and Head of the Postgraduate School, South African Theological Seminary in his African Christian Ethics.34 Kunhiyop, in appreciating the sources of African ethics, admits the problem of lack of written records, but this, according to him is overcome by reliance on "customs and the ri~h African oral tradition.'.35 He convincingly identifies with the school of thought which ascribes African moral values to a religious source rather than a humanistic source, insisting that to the African, ethical and religious values and beliefs are intimately related. Kunhiyop also engages with the perennial ethical debate of holding personal interest and communal considerations in equilibrium, and concludes that in traditional Africa, the communal good holds sway over individual good. 34 Samuel Waje Kunhiyop, African Christian Ethics. Nairobi: World Alive, African Christian Textbooks: Bukuru: Zondervan: Grand Rapids, 2008. 35 Kunhiyop, African Christian Ethics, 8. 30 Demonstrating an awareness of the external influence of other value systems on African traditional values, Kunhiyop examines Western moral philosophy to reveal its impact on African ethics. The slight problem with his approach is that it fails to recognise common grounds between the two value systems; he rather sounds apologetic in preferring African religious ethics to the secular approach of the Westerners. As a result, the author is unable to appreciate the legacy of Western secular moral philosophy whose theories elucidate the concepts of utility, deontology, and virtue, providing useful reference points, even in examining religious ethics. The central focus of the book, which is the author's attempt to develop a system of morality that is biblically grounded, theologically sound and relevant to the African context, is useful and laudable. Kunhiyop accomplishes this task by identifying and incorporating into his African Christian moral system those features of African ethics, which according to him are biblical and Christian. To accomplish this, Kunhiyop elaborately examines the crucial role of the community in the Christian redemption narrative and compellingly demonstrates its resonance with the African approach to religion and ethics. Nevertheless although he applies the comparative approach to Western ethics, and finds it deficient in many cases, he seems to be sympathetic with the African system to the extent of ignoring value judgement on certain unsavoury practices, as for instance, the following passage reveals: "Similarly, [to practising euthanasia] in some [African] societies, tradition has also laid down that twins are to be murdered because they bring bad luck, and babies with Down's syndrome or defonnities are to be killed immediately after birth.,,36 36 Kunhiyop, African Christian Ethics, 9. 31 Another book that is of much relevance to this thesis is Christian Social Ethics by Kudadjie and Aboagye-Mensah. The co-authors offer one of the most useful approaches in understanding ethics by defining it "as a style of living which reflects the attitudes and values of that individual or of an identifiable group to which he belongs.,,37 Kudadjie and Aboagye­ Mensah avoid the simplistic approach which views the ethical enterprise as a set of rules to be obeyed. Their method rather focuses on reflection and the personal responsibility of deliberation to ascertain and improve those abstract qualities of self-expression, which shape the value system of an individual or a group of people. Kudadjie and Aboagye-Mensah further emphasise the three cardinal concerns of any worthwhile ethical endeavour, which are decision, action and evaluation; in their opinion, the ethical agent "must take decisions and act, and be able to evaluate his actions and those of others.,,38 And they do raise one of the most pertinent question in ethics; "What standards must be used?,,39 In their attempt to answer this rather knotty question, Kudadjie and Aboagye-Mensah explore some of the factors that influence our ethical standards or value systems as laws of nature, custom and tradition, societal norms, and social pressure.40 The issue of societal norms, as stated above, is prominent in African traditional ethics, due to the prevalent strong sense of social bonding. According to the co-authors, these norms "may not always be morally justifiable when carefully considered, but they are generally accepted and enforced.,,41 And Kudadjie and Aboagye-Mensah reveal certain implications of this communal ethics: "For instance, it is commonly assumed (though erroneously) that people who belong to certain professions, such as lawyers and doctors are rich; so it is expected that they should live in big 37 Joshua Kudadjie and Aboagye Mensah, Christian Social Ethics. (Accra: Asempa Publishers, 2004), 1. 38 Kudadjie and Mensah, Christian Social Ethics, 1. 39 Kudadjie and Aboagye Mensah, Christian Social Ethics.! . 40 Kudadj ie and Aboagye Mensah, Christian Social Ethics, 2 -3. 41 Kudadjie and Aboagye Mensah, Christian Social Ethics, 1. 32 and luxurious houses and give big donations at weddings, funerals and in Church.'.42 Consequently, one may want to investigate and establish the level of influence such Ghanaian social norms and attitudes have exerted on Pentecostal ministerial ethics. The co-authors give a Christian grounding to their concepts by underscoring the separateness of Christians as a faith community, whose source of ethical standards is the Scriptures. Kudadjie and Aboagye-Mensah' s assertion is ''the norms and standards of the 'heavenly country' to which Christians ultimately belong are found in the Bible.'.43 They lament some of the immoral practices that bedevil Ghanaian society, as captUred in this excerpt: "it is a fairly common practice among businessmen to give bribes in order to procure contracts or scarce goods. Those who are determined to remain honest fmd it almost impossible to cope, since their businesses will collapse.'.44 It is within such a context that the Christian leader has been called to exemplify and project biblical ethical standards, and their very presence is supposed to be a check on immoral behaviour. One would therefore try to understand the pull of such moral trends in Ghanaian society on the conduct of Christian leaders. 1.5.2 Some Theological and Sociological Perspectives Two significant works on Ghanaian Pentecostalism, with a degree of reflection on the ethical standards aspects of the movement, are Asamoah-Gyadu's African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana. and Paul Gifford's Ghana's New Christianity: Pentecostalism in a Globalising African Economy. Asamoah­ Gyadu employs the historico-theological45 method to evaluate current trends in Pentecostal 42Kudadjie and Aboagye Mensah, Christian Social Ethics, 3. 43 Kudadjie and Aboagye Mensah, Christian Social Ethics, 3. 44 Kudadjie and Aboagye Mensah, Christian Social Ethics, 3. . 45 Asamoah-Gyadu's African Charismatics, 16. This approach, traces .the trajectory o~ the. m?vement .by examining the socio-cultural, religious and historical factors that shape Its theology and IdentIty In GhanaIan Christian discourse. 33 groups in Ghana. He emphasises the influence of social context on religious movements by insisting that, the local versions of Pentecostal expression can be understood only within the context of the traditional cultural and religious environment in which they exist. Asamoah­ Gyadu corroborates Larbi's46 conviction which attributes the progress of Pentecostalism in Ghana to a receptive culture. In Asamoah-Gyadu's view, African Pentecostal theology extends beyond the Bible to engage cultural metaphors: "Although Pentecostal themselves unapologetically, appeal to the Bible for explanations of their experience, in the African context there is a significant measure of credibility in the perceived resonance between Pentecostal and African traditionaVprimal religiosity.'.47 The author demonstrates the conviction that the primal worldview of the African comprises a consciousness of the reality of both benevolent and malevolent spiritual forces which influence human life arbitrarily. It is the capacity of Pentecostal theology to engage with and offer "convincing" responses to these perceptions that account for the success of the movement in Ghana. Bediako, an eminent Ghanaian theologian, also identifies this dynamic as a prerequisite for any impactful soteriological engagement with the African context.48 Asamoah-Gyadu consequently argues that Pentecostals have creatively responded to the traditional worldview with scriptural validation in the exorcism narratives done by Jesus and Paul (Mt 17:14-20; Mk 7:25-30; Lk 9:38-43; Acts 16:16-18). Furthermore, Asamoah-Gyadu explores some recurrent themes in Charismatic soteriology from theological, ethical and sociological perspectives; these include "Salvation as Transformation and Empowerment", "Salvation as Healing and Deliverance", and "Salvation 46 See Larbi, Pentecostalism, 31. 47 Asamoah-Gyadu, African Charismatics, 17. . ., . . 48 Kwame Bediako, Jesus in Africa: The Christian Gospel In AfrIcan HIstory and Experzence. (Carlisle and Waynesboro: Editions C\t\: and Regnum Africa, 2000), 22. 34 as Prosperity". Evidently Asamoah-Gyadu's work has the strength of exploring the benefits as well as the pitfalls inherent in the application of these theological categories. He is on target with his observation that the concept of salvation as transformation and empowerment is applied wholistically in Pentecostal hermeneutics. To them, Soteriology does not only secure spiritual benefits, it is also supposed to empower the Christian to pursue progress in terms of good health, success and prosperity. The author rightly identifies the ethical aspect of salvation as liberation from sin, and proceeds to make it relevant to the African context by associating it with freedom from the oppression of evil spirits. In discussing the concept of empowerment, Asamoah-Gyadu further introduces the Pentecostal motif of anointing which endues the minister with power to facilitate healing and other miracles to bless people. He raises the perennially debatable issue of the relationship between morality and performance, and suggests that the impact of a minster's anointing is directly proportional to his or her moral standard; "the effectiveness of a person's anointing depends on moral uprightness and enhanced spirituality achieved through fasting, Bible study and prayer.,,49 This assertion however demands further interrogation to determine whether the blessings ordained for God' s people necessarily depend on the character quality of the functionary. Asamoah-Gyadu gives credit to the Charismatic Ministries for pursuing rigorous ethics, which emerges from their concept of renewal by the Holy Spirit who enables the believer to bear the fruit of the Spirit (Gal 5:22- 23). This, according to the author, provides an anchor and security against "the moral relativism and permissiveness of modem society."so 49 Asamoah-Gyadu, African Charismatics, 155. 50 Asamoah-Gyadu, African Charismatics, 13 8. 35 Although Asamoah-Gyadu seems to suggest that the Charismatic practice of ascribing moral failure to demonic activity has some biblical basis as in Ephesians 2:1_2,51 he also points out that excessive emphasis on the demonic can create a sense of pervasive fear and spiritual insecurity among Christians. 52 The theme of salvation as healing and deliverance, according to Asamoah-Gyadu is popular among Ghanaian Charismatics because it responds to the indigenous worldview which upholds the warding off of evil spirits as a target of religious rituals. 53 He identifies the underlying principle to the deliverance ministry as the firm belief in a "causal relationship between sin, the work of demons and sickness.,,54 Therefore the moral benefit of deliverance is appreciated as freedom from "'bondage' to sin and Satan.,,55 Nevertheless in evaluating Pentecostal demonology which ascribes almost all human problems to the activity of Satan and his agents, the author perceptively posits that sometimes the hermeneutics on which such teachings are based are either arbitrary or forced. 56 He insightfully concludes that it is the inability of deliverance ministers to develop an adequat€ I pastoral response to the problem of theodicy which underlies tlilis tendency of excessive demonic ascription. Reflecting on the concept of salvation as prosperity, Asamoah-Gyadu discerns a direct relationship between this theological category and salvation as healing and deliverance. He thinks the Charismatics believe that, devoid of sin and demonic activity, there is no reason why the Christian should not live a fruitful life, which is normally considered in terms of health and economic success. In examining the biblical and ethical ramifications of the prosperity gospel, Asamoah-Gyadu initially affirms the scriptural basis for a Christian 51 Asamoah-Gyadu, African Charismatics,136. 52 Asamoah-Gyadu, African Charismatics, 183 . 53 Asamoah-Gyadu, African Charismatics, 166. 54 Asamoah-Gyadu, African Charismatics, 167. 55 Asamoah-Gyadu, African Charismatics, 167. 56 Asamoah-Gyadu, African Charismatics, 183 . 36 soteriology which promotes the overall well-being of humanity. Nevertheless he identifies the problem of the selective hermeneutical method of proof-texting the prosperity message. This approach, according to Asamoah-Gyadu, produces "truncated, if not erroneous, views on theological issues." The author is convinced that in modelling the prosperity message, the Charismatic leaders seem to trade off the Christian virtues of humility and service for fame and popularity: "The staQdard and model of leadership is not that of the humble Christ, identified with the poor and marginalised, but that of the powerful in modem society.,,57 Gifford 58 , a keen observer of the African Pentecostal scene, has in his Ghana's New Christianity undertaken a comprehensive consideration of the institutional structures and major themtls of Charismatic or Neo-Pentecostal ministries from historical and sociological perspectives. He incively reviews the challenging prevailing socio-political conditions, from the time of independence, 1957, to contemporary times, which constitute the matrix of Ghanaian Pentecostalism. This informs his conviction that the Pentecostal theological discourse which engages with socio-economic depravation is responsible for their appeal to a massive following. Focusing on the problem of governance, Gifford identifies neo- patrimonialism as one of the major factors that shape political culture in Ghana.59 He captures thtl attitude of political leaders to wealth, as an indicator of societal attitude to possessions in this excerpt: "Yet the wealth is flaunted; indeed, if the money went into savings or investment, the point would be lost. Wealth and status go together; the former is the sign of the latter. Appearances matter and - and appearances, titles and the symbols of office often matter far more than doing a job well or delivering results.,,60 The resonance of this observation with the views of critics of Pentecostal leadership is Ghana is significant, and one 57 Asamoah-Gyadu, African Charismatics, 229. 58 Paul Gifford, Ghana's New Christianity: Pentecostalism in a Globalizing African Economy. Bloomington & Indianapolis: Indiana University Press, 2004. 59 Gifford, Ghana's New Christianity, 7. 6°Gifford, Ghana's New Christianity, 13. 37 wonders if there is cross fertilisation of attitudes between the political and ecclesiastical establishments. Gifford regards the emergence of Neo-Pentecostalism in Ghana as a paradigm shift in the church scene, justifying this observation by a comparison with the declining influence of the Western Mission Oriented_Churches (WMOC). The main features of the Neo-Pentecostal phenomenon examined by Gifford include their theology, liturgy, and social impact, which diffuse through their remarkable media patronage. He also records his interaction with a segment of Ghanaian society which is not well disposed to the emergence of these Churches. And he specifically records the opinion of K. Gyasi,61 a columnist, who identifies one of three societal problems as the proliferation of churches full (of women), loud, and competing for the wealth of their "very often gullible congregations." The identification of the fluidity of Pentecostal phenomenon, which transcends church boundaries, is prominent in Gifford's observation, appreciating its impact on other Christian denominations. Referring to it as the "charismatisation" of other churches, Gifford thinks it is an occurrence that is expected to stem the exodus of members who had been flocking to join the Pentecostal Churches. Gifford attempts a comprehensive examination of what he calls "recurring emphases" of the Charismatic ministries. His approach has the benchmark of an impressive accumulation of copious primary data of sermons, prayers, testimonies, lyrics, slogans, documents and interviews, which largely authenticate the author's perceptions of his subject matter. Most often he deliberately refuses to theorise his opinions and would instead present copious 61 K. Gyasi, Spectator, Jan, 20. 38 evidence to reveal a particular trend of thought or practice among the church groups being studied. Gifford isolates one of the recurring emphases of the Charismatics as success, wealth and status. He thinks the new Ghanaian Christianity differs considerable from the Western missionary denominations, who are blamed by the charismatic leaders for not teaching them divine principles of prosperity. Gifford supports his conviction, which identifies American prosperity preachers as the main influence on the Ghanaian charismatic leaders with testimonies from the Ghanaian leaders themselves. Although he acknowledges that the traditional African religious orientation is conducive for the prosperity message to thrive, he insists that the way it is expressed, even in Ghana, reflects developments in the United States. Gifford identifies examples such as Russel Cornwell's sermon on "Acres of Diamond" and Norman Vincent Peale's The Power oj Positive Thinking as the main sources of this theological construct. The author reflects on, or better still discerns the success theme in the context of Bishop David Oyedepo' s Winner's Chapel branch ;in Accra. His presentation reveals that the leadership is extremely inclined towards the material success of the congregation members as the pronouncements he records seem to suggest: "success is our birthright (Feb, 18,2001); "If you won't succeed, go to another Church" (Oct 1,2000).62 Gifford discerns a link between the practice of deliverance in Ghanaian Pentecostalism and traditional religious ideas. He perceives the basic idea of deliverance as a situation where a "Christian's progress and advance can be blocked by demons who maintain some power over him, despite his having come to Christ.,,63 He further ascribes the proliferation of prayer camps to the desire of many Ghanaians to break loose of their demonic chains. In evaluating 62 Quoted in Gifford, Ghana's New Christianity, 57. 63 Gifford, Ghana's New Christianity, 86. 39 the role of the prophetic churches as agents of moral challenge, Gifford observes that due to their preoccupation with spiritual agents, they seem to lack interest in moral or ethical issues. And since spiritual forces are blamed for all misfortunes, the moral failure of people are also, in certain cases, attributed to demonic activity, thus considerably' diminishing people's sense of responsibility: "In Ghana it is not uncommon for those accused of crimes before the courts to attribute their deeds to eYiI spirits.,,64 Gifford's objectivity emerges as he examines Rev Mensah Otabil's (founder of ICGq approach to ministry, which according to him is devoid of the extreme faith motif and spiritualisation that is prominent in many constituencies of the Charismatic fraternity. The author rightly recognises that Otabil avoids the anointing oil practice, demonization, preoccupation with witchcraft and the excessive stress on the prophetic and miraculous. Hollenweger, a doyen of Pentecostal studies, in his book, The Pentecostals,65 has written considerably about the roots and development of Pentecostalism ~round the globe. He goes beyond the mere description of the manifestation of Pentecostal ~pirituality to examine some of the doctrines and practices that characterise the movement. Of direct relevanc€ to this study is the section which analyses Pentecostal ethics: Considering the date of the book, 1972, a few of the perspectives expressed on some ethical Issues have now become redundant, as this quotation, for example, elucidates, "But Pentecostals consider that fashionable clothes are not for Christians, women' s hair should not be waved; powder and make-up should be left to the world.,,66 This observation is largely out-of-date now, as some Pentecostal Church members and their leaders have currently developed a taste for trendy 64 Gifford, Ghana's New Christianity, 110. 65 W. Hollenweger, The Pentecostals, (London: SCM, 1972). 66 Hollenweger, Pentecostals, 403 40 fashion and elaborate hair styles to the extent of attracting criticism in the media.67 Nevertheless many of the ethical concepts identified in the book are still applicable in Pentecostal Churches today. The panoramic view Hollenweger takes of the attitudes of Pentecostals towards issues such as tithing, the observance of Sunday as a day of rest, military service, taboos on pleasure and food, sex taboos, marriage and women in ministry, reveals ethical principles that remain relevant and sometimes controversial in contemporary Pentecostal communities. Hollenweger suggests that the two main factors that shape Pentecostal morality are ethical prescription and cultural nuances.68 He contends thus, "if we look for the origins of Pentecostal ethics, we fmd on the one hand a constant basic pattern of ethical prescriptions, and on the other hand powerful influences from the national background of each particular groUp.,,69 A subtle hermeneutical error in some practices of Pentecostal ethics is aptly i captured by Hollenweger when he observes; "But the belief is always held that these distinctive national features have been derived from the Bible.,,70 For instance in Ghana, some of the classical Pentecostal Churches such as the Church of Pentecost, and the Apostolic Church, Ghana, strictly practise head-covering by women in Church, which they defend with scriptural passages like 1 Corinthians 11: 1-16. ' This scriptural provision notwithstanding, one cannot rule out the influence of Ghanaian traditional dress code on this practice. 67 One reporter's complaint about Pentecostal leaders is, "Under the guise of serving the Living God, they sport well sewn three-piece suits (coat) and fix a clerical on their necks." Ebenezer Ato Sam, "Why Apostle Nimo was Rejected" (2) in The New Punch, 1st July 2007. 68 Hollenweger, Pentecostals, 407. 69 Hollenweger, Pentecostals, 407. 70 Hollenweger, Pentecostals, 407. 41 Obviously, Hollenweger, Gifford, and Asamoah-Gyadu offer perceptive theological I reflections on some doctrines and practices of the Pentecostals and have engaged with some important moral issues such as sources of ethical concepts, demonization, the judicious application of economic resources and dress code, among others. However, guided by their methodology, their focus is not to undertake a systematic examination of ministerial ethics among the groups they have studied, which is the task this researcher applies himself to. 1.5.3 Ministerial Ethics Ministerial ethics is a universal discipline with general concepts that submit to specific applications in diverse social contexts. Therefore although Trull and Carter's7! co-authored book, Ministerial Ethics: Being a Good Minister in a Not-sa-Good World, is set in the United States of America, it reveals principles and ideas that are universally applicable, and resonate appreciably with the Ghanaian situation. Trull and Carter think of the core issue in ministerial ethics is, " ... the moral ideal for the minister is iNtegrity, a life of ethical wholeness, and moral maturity."n To help approximate this standard, the co-authors discerningly identifY one major causal factor of ministerial moral malaise as the assumption that morality comes involuntarily to those who preach the gospel, insisting that "ministerial ethics is neither simple nor automatic.,,73 They reinforce this posjtion by rightly observing that "minsters can only develop moral sensitivity through education and experience.,,74 Trull and Carter argue that a fundamental requirement for an ethical ministry is a clear understanding of a minister's calling. To elucidate this point, they explore the concept of vocation in the Christian ministry by describing the minister as a person who is set apart and 71 Joe E. Trull & James E. Carter, Ministerial Ethics: Being a Good Minister in a Not-sa-Good World. Nashville: Broadman & Holman 1993. 72 Trull & Carter, Ministerial Ethics, 19. 73 Trull & Carter, Ministerial Ethics, 20. 74 Trull & Carter, Ministerial Ethics, 43. 42 commissioned by God to accomplish a divine mission. The co-authors, pondering some ideas expressed by Bayles 75 in his Professional Ethics, suggest that the concept of professionalism derives from the Christian doctrines of vocation and covenant, which create a community where believers serve the purposes of God by serving others. Trull and Carter however lament the secularisation of these concepts in the modem world into career and contract, a development, they claim, poses a threat to the full reclaim of the traditional virtues of professionalism. In isolating these virtues, they highlight Edmund Pellegrino's concern that ''the central idea of a profession, altruistic service and effacement of personal reward, are today downgraded.,,76 The co-authors bring into focus the dynamic relationship between one's devotion to God and the call to serve humanity by asserting that the minster's devotion to God cannot obliterate their obligation to pastoral duties. In their view, "Ministry involves both privilege and responsibility. The minister's calling always must be fleshed out in some kind of community, usually a local congregation. Trull and Carter rightly claim, "one cannot serve Christ without serving people, for to serve people is to serve Christ (Matt. 25 :31-46).,,77 The co-authors make the revealing and relevant observation that, as evangelicals depend on the Bible for moral authority, there is the need to recognise that the entire Bible contains diverse approaches to moral reasoning. In their opinion, biblical ethics is not limited to a single category; rather it variously espouses the concepts of virtue, principle and consequence in diverse degrees. They emphasise the role of character or virtue in moral education by advocating, "Character is basic to all ethical decisions. Who you are determines what you 75 Michael Bayles, Professional Ethics: Second Edition. (Belmont, CA: Wadsworth Publishing, 1989) ix, cited in Trull & Carter, Ministerial Ethics 30. 76 Edmund Pellegrino, cited in Trull & Carter, 30. 77 Trull & Carter, Ministerial Ethics, 22. 43 do.,,78 Trull and Carter, refer to Wilmon's definition of character as the "basic moral , orientation that gives unity, definition, and direction to our lives by forming our habits and intentions into meaningful predictable patterns that have been determined by our dominant convictions".79 Reflecting on this definition, the co-authors suggestthat the Christian minister needs to intemalise both the obligations and boundaries of their vocation in order to reflexively behave ethicallYj110st of the time. The prominent role of character in moral formation notwithstanding, Trull and Carter, agree with the standard observation in moral philosophy that virtue alone is inadequate in ethical maturity. They therefore proceed to examine the ethics of conduct? arguing that: Acting ethically always involves more than just having a sterling moral character. That is certainly basic, but the moral life is more than simply being a good person. Along with a healthy, wholeness of being, must be added conduct and its values - the perspectives, obligations, and aspirations that guide the Christian minister in making right choices.80 Trull and Carter seem to endorse the universal notion that clergy' misconduct majors on sex, money and power.81 To develop an adequate moral response to these three cardinal areas of ministerial temptation, the co-authors suggest a consistent approach to moral value cultivation. Furthermore, they think the Bible revels "the theological perspectives that ground us, the obligations that bind us, the norms that guide us and the goals that motivate.,,82 This opinion lays a foundation for their discussion of the concepts of obligation and consequence in ethics. Firstly reference is made to Kant's categorical imperative which provides the framework for examination the concept of obligation in ministry. Trull and Carter convincingly posit that the Bible is fraught with deontological duties, hence they stress the 78 Trull & Carter, Ministerial Ethics, 46. 79 William Willimon, The Service a/God (Nashville: Abingdon, 1983) 28-29, cited in Trull & Carter, 47. 80 Trull & Carter, Ministerial Ethics, 51. 81 Admittedly these areas of moral susceptibility are universal rather than peculiar to Christian ministers; however they are the most frequently reported issues relevant to ministerial scandals. 82 Trull & Carter, Ministerial Ethics, 53. 44 need for the minister to engage with biblical norms, church codes and governmental edicts. Nevertheless, in taking a comprehensive view of the ethics of duty, the co-authors caution against its potential extreme of legalism. Secondly Trull and Carter reveal that biblical ethics has a dimension of teleology or the ethics of aspiration. They link this to John Stuart Mill's idea of utilitarianism, whose focus is to bring the greatest good to the greatest number. Serving as a bulwark against legalism, teleological ethics is discernible in both the Old and New Testaments (in the story the Hebrew midwives and Pharaoh, Ex 1:15-20; Jesus' Sabbath controversy with the religious leaders Mk 2: 23-27). The co-authors however do not mention the danger of the slippery slope of relativity that could emerge from teleological ethics. Thirdly Trull and Carter suggest that another extremely important aspect to any worthwhile endeavour in ministerial ethics is the ethics of integrity or what they call "moral vision", describing it as "a Mount Everest on which every minister hopes to stand."s3 They summarise the three critical concepts in moral formation thus: "Our contention is that the morally mature minister experiences concomitant growth in three vital areas: character, conduct and moral vision... these three elements interface to produce a morally complete person. Each is necessary, and none is complete without the other twO." S4 Based upon these moral precepts, Trull and Carter offer practical counsel on the minister' s personal and family life, relationship with congregation, interaction with colleagues, and engaging with the wider society; counsels which are biblically grounded and ethically sound and realistic. As stated above, the co-authors write from an American background, 83 Trull and Carter. Ministerial Ethics,59. 84 Trull and Carter, Ministerial Ethics, 59. 45 consequently they cannot engage with moral issues which are pec~liar to the African context, such as witch hunting and demonization, the impact of the prosperity gospel in a third world economy, and the ethical implications of the administrative challenges that confront Pentecostal ministers in Ghana. And this research is designed to respond to some of these issues. To reiterate, only a few books have been authored by Ghanail;ln Pentecostal leaders on ministerial ethics, and even the handful available are written more from practical ministry and motivational perspectives rather than an academic one. That notwithstanding, I have selected Bishop Charles Agyin-Asare's Pastoral Protocol: A Guide to Ministerial Ethics,85 for this review because it is very relevant to the Ghanaian context. In this, book Agyin-Asare insists that the minister's relation with his family, Church, finances, denomination, community, the opposite sex, and colleagues are all guided by well-laid down standards; this suggests a principled-based approach to ministerial ethics. The author however does not engage with the concern of authority and sources of these standards. Furthermore does not respond to factors such as motive, aspiration and external influence, which to a large extent determine the moral choices ministers make. Agyin-Asare begins his book on an apologetic note, where he attempts to defend the ministry against some of the unreasonable demands society makes of pastors. He captures some of these demands under the heading the "Pastor's Dilemma": If he [the pastor] drives an old car, he shames his congregation; if he buys a new one, he is setting his affection on earthly things. If he [the pastor] preaches all the time, the congregation gets tired of hearing just one man; ifhe invites guest ministers, he is shirking his responsibility.86 85 C. Agyin-Asare, Pastoral Protocol: A Guide to Ministerial Ethics, (Hoomaar.: His Printing, 2003). 86Agyin-Asare, Pastoral Protocol, 26. 46 The rest of the book covers a variety of issues ranging from personal manners of the minister to his relationship with his vocational establishment. Agyin-Asare poignantly brings to our awareness the tension between the personal standards of conduct of pastors and the pressure of society to conform to certain expectations. This researcher has explored this concern further to reveal how the desires of such ministers and the demands of society on them could be held in creative tension, for effective ministry. In addition some of the relevant issues such as the principles and sources that inform Christian ethics, and for that matter ministerial ethics, which Agyin-Asare's book seems to overlook, are examined in this thesis. Other works of relevance are reviewed as we proceed with the later chapters. 1.6 Methodology 1.6.1 Multi-Disciplinary Approach Apart from their spiritual focus, religious movements occur with socio-cultural, economic, political and philosophical ramifications. Hence a thorough study of ethical issues in PentecostaVCharismatic Church leadership in Ghana demands a multi-disciplinary approach in order to reach comprehensive and informed conclusions. Philosophy and morality have a symbiotic relationship, with the former providing the tools and methods necessary for any worthwhile ethical endeavour. Geisler and Feinberg are convinced that the most famous area of philosophy is the study of ethics87 which is not only concerned with right action, but focuses on the principle that justifies a particular course of action; purporting that such 87 N. Geisler and P. D. Feinberg, Introduction to Philosophy: A Christian Perspective. (Grand Rapids: Baker Books, 2001), 24.a 47 principles should "be universally, or at least generally, applicable in similar situations.,,88 It is therefore necessary to undertake a logical reflection on the institutional structures of Pentecostal ministries as well as the conduct of some of individual ministers in order to identify trends that promote constructive ministerial ethics. Nevertheless the parameters of logic sometimes become inadequate in examining mystery in religion. And O'Meara has rightly observed "kingdom, Spirit or grace are words denoting a special divine presence (beyond the universe studied by i physics and biology).,,89 Consequently, the existentialist approach to truth discovery had also provided an essential missing link in this endeavour. Existentialism is a reaction to rationalism, which, although does accept objective scientific fact, holds subjective truth to be important in ontology (matters related to being or existence).9o Reflecting on Kierkegaard's concept of existentialism, Wyatt suggests the individual means everything to the existentialist as the person is revealed a series of possibilities and every decision made redefines that individual. This idea was further developed by Jean- Paul Satre in terms of "I" defining the "self', where each human being creates a "self', who is "independent from all ~ther knowledge and ' truths ' defmed by other individuals.,,91 Wyatt sums up Kierkegaard' s view of religion as something illogical, claiming, "paradox was at the centre of his faith".92 By implication, the fact that some of the decisions and actions of Ghanaian Pentecostal Church leaders may fail the test of logic and empirical analysis may not necessarily devalue their validity. However, one still has to be cautious to avoid the temptation of using the existentialist approach as a camouflage to accept every erratic decision or act as "genuine" subjective religious experience. The overall 88.Geisler and Feinberg, 24. 89 Thomas F. O'Meara, Theology of Ministry. (New York: Paulist Press, 1999),35. ~. C. Osuala, Introductionfor Social Research. (Onithsa: Africana First Publishers, 1982),46. 91 Cited in C. S. Wyatt, "Soren Kierkegaard: The Original Leap of Faith". http://www.tarneri.com/exist/kierkegaard.shtml (accessed 22nd September 2011 6.30 pm), 14. 92 Cited in C. S. Wyatt, "Soren Kierkegaard: The Original Leap of Faith", 14. 48 positive or negative impact of such decisions would largely help to detennine their value to society. As Jesus put it in concrete tenns, "By their fruit you will recognise them." (Matt 7:16) The historical approach, which focuses on trends in the development of Pentecostalism as both a universal and Ghanaian phenomenon, would go beyond the mere identification of significant events and personalities, to uncover some of the historical factors and concepts that fashioned the value system(s) of the movement. According to Odum and Jocher, social survey offers an objective, "qualitative approach to the study of social processes,,;93 and this affords an invaluable method for the evaluation of the impact of Pentecostal Church leadership on individual lives, families, institutions and communities. This researcher has therefore sampled the views of selected segments of Ghanaian society to help approximate their perceptions about Pentecostal ministers through questionnaire, participant observation and interviews. I largely employed the qualitative approach because increasingly scholars are appreciating the important role of the human element as a detennining factor in epistemology. In Osuala' s estimation, "Qualitative research places stress on the validity of multiple meaning, structures, and holistic analysis.,,94 By implication, the human interpretation of truth and understanding of facts is recognised as perspectival; and these perspectives are largely detennined by people's experiential encounter of the world. The task I have undertaken as a qualitative methodologist was to record What people say and do, in relation to my subject matter, and interpret the data as logically and objectively as possible. 93 H. Odum & K. Jocher, Introduction to Social Research. (New York: Hall & Co, 1929), 250. 94 Osuala, Introduction/or Social Research, 170. 49 1.6.2 The Interview The interview method, which is described as the most important, most effective, as well as the most widely used of the methods of data collection on social phenomenon95 becomes indispensable in navigating the ethical philosophy and conduct of Pentecostal Church leaders. I have personally interviewed, thirty-seven Church leaders, comprising the top hierarchy, such as chairmen, presidents, or founders and general overseers or general secretaries of the selected denomination, due to their level of influence and their supervisory roles on denominational ministerial conduct. A second category of Pentecostal ministers were selected relevant to their involvement in the specific ethical issues that I have examined. The third set of ministers who were chosen from the rank and file of their denominations was selected at random for interview sessions that were not really structured, providing the advantage of spontaneity of answers. Other interviewees comprise academics, whose fields of study have a bearing on the issues explored, and some journalists with relevant reports on Pentecostal ministerial ethics. I also have indiscriminately selected some lay leaders and congregation members who have been influenced or affected by the ministries of Pentecostal leaders to discover the impressions they carry of such leaders. 1.6.3 The Participant Observer In addition to the interviews, this writer has also gathered primary information through participant observation in some of the Pentecostal/Charismatic Churches. In Kumekpor's view, the participant observer is "socially, personally and spatially integrated into the groUp.,,96 I undertook participant observation by sitting through some Pentecostal Church services and taking sermon notes, as well as listening to their testimonies, prayers and songs. I went further to study their administrative structures and investigate how some of their 95 K. B. Kumekpor, Research Methods & Techniques a/Social Research: Sections 1- 3. (Accra: SonLife Press & Services: 2002), 119. % Kumekpor, Research Methods, 74. 50 ministerial ethical codes are applied. This approach of direct interaction has equipped this researcher to arrive at conclusions derived from experience, affording some advantages over the external observer's a priori stance. This method has enabled me to watch and note events from within the context in which they occur and it has accorded me access to details that might, as Kumekpor put it, "elude a casual observer.',97 It is also necessary at this point to mention that my twelve years' experience as a minister of The Church of Pentecost, coupled with four years' work as a le<,:turer in Christian Ethics at Pentecost University College (pUC) have afforded me peculiar insights that may not be necessarily available to the one observing Pentecostal phenomenon as an outsider. These perspectives however face the criticism of subjectivity, as it becomes extremely difficult to extricate one's personal sentiments and denominational sympathies from one' s work. Kumekpor rightly observes; "the probability of bias, improper comprehension of a situation and implicit moral judgement may be high, especially where the study touches matters or issues on which the observer has strong feelings or to which he may be implicitly hostile.',98 I found these insights offered by Kumekpor useful and they have increased my awareness on some of the potential pitfalls of participant observation. They have helped me considerably as I consciously endeavoured to balance objectivity with a "'healthy" quantum of the subjective. 1.6.4 The Questionnaire Although my methodology was mainly qualitative, it became necessary to collect some quantities to help sample views of congregation members on the ministers under discussion, in order to determine the popularity or otherwise of certain notions held by the public about such leaders. Accordingly I gave out 200 copies of the questionnaire and received 177 back. 97 Kumekpor, Research Methods, 75. 98 Kumekpor, Research Methods, 79. 51 The distribution of respondents was an indiscriminate selection of 108 members from the chosen churches, namely the Church of Pentecost, Assemblies of God, and Redeem Evangel. There was a random selection of 57 people from other Pentecostal churches and 11 from the Historic Western Mission churches who had encountered Pentecostal ministers. The questionnaire (see Appendix 5) consisted of both closed and open-ended items to elicit the appropriate responses. I used the simple majority approach to analyse the data and identifY trends of the impressions and factual information such respondents offered on the conduct of the Pentecostal ministers they have encountered. 1. 7 Significance of the Study The progress and expansion of Pentecostalism has made a remarkable impact on Christianity, as the already high global membership statistics keep on rising. Barrett avers that Pentecostals have become a worldwide movement with an estimated 450 million across the world.99 The impact of Pentecostalism on Ghanaian Christianity and other facets of national life is overwhelming. According to the Ghana Statistical Survey Census of 2000, Christians comprise 68% of the total population; and their denominational distribution is captured in the table below: 99 D. B. Barrett, & T. M. Johnson, "Annual Statistical Table on Global Mission: 1999", International Bulletin of Missionary Research 23 (January 1999),24. 52 Table 1: Christian Denominational Demography Persuasion Percentage Catholic 15.1 % Protestant (Mainline) 18.6 % Pentecostal 24.1 % Other Christian - 11 % TOTAL 68.8% In a total population of 18, 912, 079 Christians comprise 13, 914,779, out of which the PentecostaVCharismatic movement forms a bulk of24.1%. The membership registers of the Ghana Pentecostal Council (GPC) recorded 195 different Churches in January 2006. The second group, the National Association of Charismatic and Christian Churches (N.A.C.C.C.), consisting mainly of Neo-Pentecostal Churches, had 119 member Churches in May 2006. These impressive statistics indicate that the Pentecostal strand of the Christian faith is a prominent phenomenon in Ghanaian society. Consequently the ethical example of their leaders would be a significant contributory factor in determining the whole society's moral gauge. Furthermore, the influence of Pentecostal ethos has traversed the borders of the Movement to impact the practices of other Christian traditions. The adoption of full blown Pentecostalism in some sections of the Catholic and mainline Protestant Churches is a widespread phenomenon that has been considerably explored by Cephas Omenyo in his Pentecost Outside Pentecostalism. Many of the conservative mainline Churches now encourage erstwhile forbidden Pentecostal ethos such as drumming and dancing to the tune of Ghanaian 53 choruses, organising revival meetings and tithing. According to Asamoah-Gyadu, a leading scholar on Ghanaian Pentecostalism, Pe?tecostalism .a~ the moment represents the most cogent, powerful and visible eVIdence of relIgIOus renewal and influence in Ghana. I would argue that even the new lease of life being experienced by some of the older churches in Ghana is explicable in terms of their, albeit recent, tolerant and open attitude towards Pentecostal phenomena and renewal movements in their midst. 100 Another scholar who holds a similar opinion is Dovlo, who avers that the influence of Pentecostalism on the mainline Churches has far reaching implications for religion, liturgy, social norms and the economy as a whole. lol The PentecostaVCharismatic Churches have also established a formidable presence in the electronic media, where their sermons frequently feature on almost all the radio and television channels in the country. Mensah Otabil's "Living Word", as at the time of writing, occurs on TV3 on Sundays at 6.00 pm, Agyin Asare's "Miracle Encounter" is also featured on Saturdays at 5:30 pm on TV3, and Matthew Ashimolowo's "Winning Ways" is telecast by Ghana Television at 8.00 am on Saturdays. The Church of PeJ?tecost sponsors "Pentecost Hour", which features some of their key leaders on Ghana Television at 5.30 am on Thursdays, and on TV3 at 5:30 pm on Wednesdays. David Oyedepo of Winners' Chapel is on Metro TV at 11 :30am on Sundays and Stephen Amoaning, Chairman of Christ Apostolic Church features regularly on "The Apostolic Voice" on Ghana Television on Sundays at 8.00am, while Duncan William's "Voice of Inspiration" can be viewed on Ghana Television on Sundays at 7.30am. According to Asamoah-Gyadu, the Pentecostal Movement has become very visible in terms of the number of followers and high profile leadership. He 100 Asamoah-Gyadu, African Charismatics, 14. 101 E. Dovlo, "The Proliferation of Churches: Its Impact on Established Churches in Ghana" Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005). 54 , t I I i ) therefore acknowledges that if a stream of Christianity becomes so popular, there is no way it would escape the attention of scholars. 102 Evidently it is not Pentecostal songs and dance forms alone that will seep through into other Christian traditions and the wider society, their doctrines, as well as their ethical principles would invariably filter through. Nevertheless there seem to be little evidence of any significant academic investigation into PentecostaVCharismatic ministerial ethics in Ghana. Most of the available literature on Ghanaian Pentecostalism explores mainly the historical, theological or social dimensions of the Movement. Some of the notable ones have been produced by J. Asamoah-Gyadu,I03 Abamfo O. Atiemo,104 Gerrie ter Haar,I05 P. Gifford,lo6 R. I. J. Hackett,107 B. Meyer,IOS Cephas Omenyo,I09 R. A. Van Dijk,1I0 K. A. OpOkUll1 and Elom Dovlo. 112 102 Interview, Accra, 2nd June 2009. 103 J. K. Asamoah-Gyadu, "Salvation in African Independent Churches and Charismatic Ministries in Ghana", Trinity Journal of Church and Theology 2, (December 1992), and "The Church in the African State: The Pentecostal Charismatic Experience in Ghana" Journal of African Christian Thought 1:2 (1998), 63 - 81. 104 A. O. Atiemo, "Deliverance in the Charismatic Churches in" Ghana", Trinity Journal of Church and Theology, Vol. IV December - January 1994 -95. 105 Gerrie ter Haar, "Standing Up for Jesus" Exchange, Vol 23:3, (December, 1994),22 1 - 240. l06p . Gifford, "Ghana's Charismatic Churches", Journal of Religion in Africa, Vol. 24: No. 3, (1994a), 241 - 265. 107 R. I. J. Hackett, "CharismaticlPentecostal Appropriation of Media Technologies in Nigeria and Ghana", Journal of Religion in Africa, XXXVIII, 1998. IOSBirgit Meyer, "A Complete Break with the Past" in Memory and Post Colony ed. Webner, R & P., Accra: 1998 and "Delivered from the Powers of Darkness: Confessions of Satanic Riches in Christian Ghana", Africa 65 (2), (1995), 236 - 255.; "Commodities and Power of Prayer: Pentecostals Attitudes Toward Consumption in contemporary Ghana," Development and Change, 29 1998), 751 -776. 109 C. Omenyo, "The Charismatic Renewal Movement in Ghana", PNEUMA, Vol. 16 No.2. and Pentecost Outside Pentecostalism: A Study of the Development of Charismatic Renewal in the Mainline Churches in Ghana. Uitgeverij Boekencentrum, Zoetermeer, 2002. 110 R. A Van Dijk, "From Camp to Encompassment: Discourse of Trans sUbjectivity in the Ghanaian Pentecostal Diaspora", Journal of Religion in Africa, XXXVII, (1997), 135 -160. III K. A. Opoku, "Traditional Religious Beliefs and Spiritual Churches in Ghana: a Preliminary Statement" Research Review 4 (2) (1968), 47 - 60. 112 E. Dovlo, "A Comparative Overview of Independent Churches and Charismatic Ministries in Ghana", Trinity Journal of Church & Theology 2,2(1992), 55 -73. 55 Some other significant works on Ghanaian Pentecostalism include Birgit Meyer's Translating the Devil: Religion and Modernity Among the Ewe in Ghana, 113 Abamfo O. Atiemo, The Rise of the Charismatic Movement in the Mainline Churches in Ghana;114 Asamoa-Gyadu's "Renewal within African Christianity: A Study of Some Current Historical and Theological Developments within Independent Indigenous Pentecostalism in Ghana" 115 Paul Gifford , , Ghana's New Christianity: Pentecostalism in a Globalizing African Economy,116 Opoku Onyinah, "Akan Witchcraft and the Concept of Exorcism in the Church of Pentecost"; I 17 and E. K. Larbi, Pentecostalism: The Eddies of Ghanaian Christianity.118 Although a handful of authors such as Paul Gifford,119 Asamoah-Gyadul20 and Emmanuel Animl21 offer some criticism on the ethical implications of deliverance and the prosperity gospel, hardly do any of them directly engage with general standards in ministerial ethics in the Ghanaian Pentecostal/Charismatic Movement. The low level of research work on the ethical aspect of Pentecostalism is not limited to the Ghanaian context. It has been observed even on the international front that Pentecostal theology has not produced an appreciably compelling and clearly articulated moral theory.122 Currently, only two notable books have been published by Pentecostal ministers in Ghana on ministerial ethics, which are Charles Agyin Asare's Pastoral Protocol, and Dag Heward-Mills' Ministerial Ethics. It is j ust a few of the numerous Pentecostal Churches that have produced comprehensive ethical codes for their ministers, although they do hold the ministers accountable for unethical behaviour. 113 Edinburgh: Edinburgh University Press, 1999. 114 Accra: Asempa Publishers, 1993 . liS J. K. Asamoah- Gyadu, Ph D Thesis, University of Birmingham, March 2000. 116 Bloomington & Indianapolis: Indiana University Press, 2004. 117 Ph D Thesis, University of Birmingham, 2000. 118 Accra: Centre for Pentecostal and Charismatic Studies, 2001. 119 See Gifford, Ghana's New Christianity, 140 -160. 120 Asamoah Gyadu, Charismatics, 222 - 232 121 E. Anim, Who Wants to Be a Millionaire? 122 M. Palmer, "Ethics in the Classical Pentecostal Tradition" in Stanley M., Burgess et al (ed) The New International Dictionary of Pentecostal and Charismatic Movements, (Grand Rapids : Zondervan, 2003), 605 , 56 ! I I Obviously the Pentecostal/Charismatic Churches have become a force to r