University of Ghana http://ugspace.ug.edu.gh PROPHETISM IN GHANA: A CASE STUDY OF SOME CHARISMATIC CHURCHES sy DAVID S. STILES-OCRAN A THESIS PRESENTED TO THE UNIVERSITY OF GHANA IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE AWARD OF THE MASTER OF PHILOSOPHY DEGREE IN THE STUDY OF REOOIONS 2004 LEG ON University of Ghana http://ugspace.ug.edu.gh DECLARATION I hereby declare that this thesis is in no way a reproduction, in part or in whole, of any work ever presented for the award of a degree. It is my own original research work . .(....R ~e-~u;-Pf~'e:n y....o....).. . Supersior University of Ghana http://ugspace.ug.edu.gh DEDICATION This work is respectfully dedicated to My wife, Elorm Annabel A. Stiles..()cran, two sons (David and Daniel), Rev. Prof. Elom Dovlo, a Historian of Religion and Associate Professor of the University of Ghana, Rev. Dr. Cephas N. Omenyo. Senior Lecturer of the University of Ghana, Rev. Abamfo Atiemo. Lecturer of the University of Ghana and. Rev. P. M. K. Annor. Founder and President of Global Agape Chapel. University of Ghana http://ugspace.ug.edu.gh ABSTRACT NEO.PROPHmSM IN GHANA: A CASE STUDY OF SOME CHARISMATIC CHURCHES BY DAVID BLANKSON IDLES·OCRAN Prophetic Movement has been part and parcel of various forms of Christian renewals in Ghana. Focusing on Bisha Salifu-Amoako and Emmanuel Kwaku Apraleu as a case study, it has been realized that the phenomenon of prophetism is not new to Ghanaian Christianity. The main approaches used in this study include historical, pnenorne,-,oIoyic01 nnrl theolog!caL Today, there is irernendou~ proliferation of nt:u- prophets and their respective churches referred to in this study as the Prophet-led Charismatic Churches. Prophet-led Charismatic Churches refer to some types of charismatic churches that are founded and organized under the leadership of individuals popularly called by their followers os "prophets", whose beliefs and practices are termed "Prophetic Ministry". The messages of these prophets centre mainly on the well-being of the individual. The contemporary prophets believe and maintain that any experience of pain and suffering, espeCially ill-health and poverty, in the person's life is not of God. Prosperity, which is understood in terms of good health and acquisition of abundant wealth, is offered as a 'here and now' affair. And the best way of dealing with one's iII-health and poor situations is to identify one's afanto or enemies who may be a close relative, and seele their total destruction through prayers. These prophets condemn the African Independent Churches and the use of candles, holy water, holy sand, holy oil. among others, for ritual bathing and healing, but they oIso use items lilee lime, honey, salt, soap, eggs, and others for healing and deHveronce purposes. University of Ghana http://ugspace.ug.edu.gh RelevanHy. the study brings to light the existence of these prophets who are securing an increasing following in the country. and also introduces a new typology into the Christian renewal movements in Ghana. Further. it serves as a background study on 'neo- prophetism' in Ghana. University of Ghana http://ugspace.ug.edu.gh ACKNOWLEDGEMENT I am indebted to many people who have supported me in diverse ways to complete this work. My heartfelt gratitude goes to Rev. Prof. Bam Davia, who actually guided in the choosing of this topic. Also, I sincerely acknowledge Rev. Abamfa Atiemo and Rev. Dr. Cephas Omenyo who are my supervisors, especially, for their immense scholarly contributions and encouragement. l also aclcnowledge Rev. Brar.dford Yeboni, who helped in the supervision of the work but had to leave for further studies outside the country. I am grateful for all your initial inputs and corrections. Mrs. Nona Aba 8entil-Mawusi. I am grateful for all your financial. material and moral support. I also express my deep sense of gratitude to Ms Cynthia Dapaah for proof reading. Also, I thank Mr. Kolcina Ayitey for your material and moral support. Kobina, your roam became a place for me to lay my head when the son of man had no place to lay his head. God richly bless you. Also, my gratitude goes to Sister Harriet for allowing me to use her computer, Mr. Ampadu of the Samaritan Strategy for your material and moral support, and Stella for helping in the area of typing. Rnally, but not the least, I am grateful to the entire leadership of the Global Agape Chapel. My dear lovely wife and son had to stay apart because of my regular absence from home for research on the field. I thank them for their encouragement and co-operation. D.B.S.O. legon, Ghana July, 2004 University of Ghana http://ugspace.ug.edu.gh TABLE OF CONTENTS Declaration Dedication Abstract Acknowledgements Table of Contents v- viii Chapter One: INTRODUCTION Statement of Problem 1 - 7 Aims and Objectives 7-8 Methodology 8-9 The Scope of the Study 9 - 11 Uterature Review 11 -24 Definition ofte rms 24-- 27 Organization of Chapters 27-29 Relevance of Study 29 Chapter Two: PROPHETISM IN GHANA: A HISTORICAL SKETCH Introduction 30-31 The Early Prophets in Ghana: 31 -49 Prophet William Wade Harris 32-39 His Early Life 32-33 His Call into Ministry 33-35 Harris's attitude towards Prosperity 35-36 The Outlined Teachingsl Preaching of Harris 36-37 The effects of the Prophet's Ministry 37 -39 v University of Ghana http://ugspace.ug.edu.gh Prophet John Swatson 39-44 His Early life 39 - 40 The Call and the Ministry 40- 41 The Effect of the Ministry of Prophet John Swatson 41 -44 The Aftermath of Prophet Swatson's Ministry. 44 Prophet Sampson Oppong 44- 47 Background uf th-:: Prophei ~i4 - 45 His Call into the Prophetic Ministry 45- 46 The Effect of the Ministry of the Prophet 46- 47 Reflections 47 -49 Prophets in the Spiritual Churches 49-50 Prophets in the Pentecostal Churches SO-56 Prophet M. K. Yeboah 54- 56 Background 54 Conversion and Call into Ministry 55- 56 Prophets in the Charismatic Churches 57 - 58 Conclusions 58- 60 Chapter Three: ELISHA SALIFU AMOAKO Background 61 - 62 vi University of Ghana http://ugspace.ug.edu.gh 8isha Salifu Amoako and Francis Alcwasi Amoako 62-63 Conversion and Call into Ministry 63-65 Some of the Major Teachings of the Prophet 65-74 Prophet Salifu Amoako and Alive Chapel Int. 74-75 Doctrines of the Church 75-76 The Organizational/Leadership Structure of the Church 76-77 Annual Programmes 78 Other Practices 79 Anointing Service 79 -81 Leadership Training 81 The Prophet and Media 81 -82 Ecumenism 82-83 Conclusion 84-85 Chapter Four: EMMANUEL KWAKU APRAKU Background 86 Conversion and Call 86-89 Some Major Teachings of the Prophet 89-91 Prophet Apraku and King Jesus Evangelistic Ministry 91 Church Organisation/Administration 91 -93 Beliefs and Practices 93-100 1. Bottled Oil 95- 97 2. Toilet Soap 97 - 98 3. Lime 98 4. Bottled Honey 99 5. Porridge 99 6. Salt 99 - 100 7. Handkerchiefs 100 8. Others 100 Counseling and Consultation 101 -102 vii University of Ghana http://ugspace.ug.edu.gh Worship/Service 102- 105 Prayer. Healing and Deliverance Service 105 -107 Ecumenism 107 -108 Conclusion 109-111 Chapter five: NEO-PROPHETISM IN GHANA: A VIEW POINT The Concept of Qtanfo 112 - 127 The Akan Concept 113 - 115 Biblical Concept 115 - 119 contemporary Concept 120 - 127 The Concept of AkwankyerE 128 - 132 Prophets in Ghana: Differences and Similarities 132 - 145 Contemporary Prophets and Early Prophets in Ghana 133 - 144 Cont. Prophets and Prophets of the Spiritual Churches 144 - 148 Cont. Prophets and Prophets of the Pentecostal Churches 148 - 151 Prophets of the Mainline Charismatic Churches 151 - 152 leadership in the Prophet-led Charismatic Churches 152 - 155 The Role of the Contemporary Prophets in the Church 155 - 158 Conclusion 158 - 161 Chapter Six: SUMMARY, RECOMMENDAnONS. AND CONCLUSION 162 - 171 BIBLIOGRAPHY 172-175 APPENDIX I 176 - 178 APPENDIX II 179 APPENDIX III 180 APPENDIX IV 181 -201 APPENDIX V 202- 204 viii University of Ghana http://ugspace.ug.edu.gh CHAPTER ONE INTRODUCTION STATEMENT OF PROBLEM It is worth noting that the phenomenon of prophets or prophecy is no new thing in the history of Christianity in Ghana. Scholars have done some work on prophets like William Wade Harris, Samson Oppong, and John Swatson.1 Prof. Christian G. Beata's seminal work, on 'Spiritual Churcnes'2, is a major study of the subject. These works, as most scholars would acknowledge, give some historical background to the emergence of Pentecostalism in Ghana. One of the latest additions to the Pentecostal/Charismatic renewal movement in Ghana is a group of churches that may be properly called 'Prophet-Ied Charismatic Churches'. This is a phenomenon that involves •p rophets' whose mode of operation is quite similar to that of the earlier prophets studied by Baeta between 1914 and 1960. Though the beliefs and practices of these contemporary prophets are significantly similar to those of the prophets studied by Baeta, they prefer their churches to be identified as 'Charismatic Churches'. I Some of these scholars are A History of Christianity in Ghana (1961) by Hans. W. Debnmner, The Prophet Harris(J971) by G. M Haliburton, African Indigenous Churches, An Historical Perspectives (1997) by Ayeboyin Deji & IsbolaAdemola, and others. 2 Christian G. Baeta, Prophetism in Ghana: A Case Study ofs ome Spiritual Churches (London: Charles Birchall & Sons Ltd. 1962). University of Ghana http://ugspace.ug.edu.gh Despite the fact that th ere are proph ets in the older Pentecostal/Charismatic Churches, the emergence of the Prophet-led Charismatic Churches, particularly, since the 1990s, has been rapid in Ghana. A careful observation of their 'prophetic' meetings reveal that the 'prophecies' of these prophets centre, mostly, on the socio-economic needs of their clients - marriage, wealth, and riches. It is interesting to note that most of these churches are filled with people who believe that seeking greener pastures outside the country is the only solution to their economic problems. This is reflected in the high percentage of clients who carry their passports with them for prayers to be said over them for easy acquisition of visas. Furthermore, the prophets, who are mostly founders of their churches, use the electronic media (Le. Radio and Television) as evangelistic platforms (that is, arena or grounds) to propagate their beliefs and practices. Through these means, it is believed they are able to address individuals in their homes prophetically; for example, calling out names that are naturally unknown to them, as well as describing a particular situation of the person. Most people, out of excitement and astonishment, get attracted to them especially when they are 'prophetically' ministered to. 2 University of Ghana http://ugspace.ug.edu.gh The study of Baeta. though was done in the 196Os. throws light on the on the contemporary phenomenon under study. Here. he observed that irrespective of the events or developments in the society. The individual endowed with a striking personality and the ability to impose his will on the others. believing himself. and believed by others to be a special agent of some supernatural being or force. will emerge from time to time and secure a following.3 According to him. for some people. such individuals are seen to possess poweis of healing. of revealing hidcJen things, predicting the futur\::, cursing and blessing.4 Another notable feature about these prophets is the way and manner they relate and interpret dreams and visions of people who consult them for help. They tend to attribute the main cause of their woes to what is commonly known in the Akan dialect as Qfanfo or afanfo (Le. enemy or enemies). In offering their advice. they appear 'to have access to privileged information about principalities and powers and how to outmanoeuvre them'.5 With respect to practices, for instance, some of the prophets demand that the clients take in Iimejuice or porridge sold to the clients for healing and deliverance, during their services. There are instances where these 3 ~hristian G. Baeta, Prophetism in Ghana: A CQ3e Study ofs ome Spiritual Churches, (London: Charles BITCha1l and Sons Ltd, 1962), p. 6 4 Baeta, Prophetism in Ghana, p. 6. 5 Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition, (Sheffield Academic Press 2000),p.8 ' 3 University of Ghana http://ugspace.ug.edu.gh people are made to literally 'lash at imaginary demons' with canes when offering warfare prayer. The above and many other features point to the fact that the group of churches encountered in this investigation may be a prototype of the prophets who emerged between 1914 and 1950. The researcher also has ob~erved significant differences and similarities between the churches of the contemporary prophets and the older Charismatic Churches. Since they prefer to be identified with the latter instead of the Spiritual Churches. the name Prophet-led Charismatic Churches is suggested in this work. The general public has also expressed their concern to this effect. The editor of a Christian magazine called 'The Watchman' comments on the phenomenon and sees the emergence of the "young prophets" in. especially. Accra as one of the disturbing issues confronting Christianity in the country. The paper laments that these prophets have established themselves as "demigods with great spiritual capabilities that enable them to tell you "everything" about yourself".6 The follOwing is another quotation from The Watchman that is deemed relevant to the problem raised: 6 Divine P. Kumah, 'The Prophetic "All-Nights" And Anointing For Sale', The Watchman 18 (lO-23n1 November, 1996). 4 University of Ghana http://ugspace.ug.edu.gh The sudden rise in the use of titles. hitherto not common t~ us. gets many people confused at sight... Now. all of a sudd~n. the title PROPHET ~s becoming the dominant one. only second to Bishop. Why everyon.e IS becoming a Prophet now is just strange. Just sit by your TV set at the time of the evening's announcements and you'll not be able to count t~e number of Prophets ... The paradox is that, in the 70s. when the Evangelist was the leading title the mention of the Prophet... quickly tuned your mind to Musama Disco. Alladura. Twelve Apostles. etc. With the titles also comes a common phenomenon associated with the Churches mentioned-holy water. florida water. etc. Today. the Cinema-Hall Prophets are talking about olive oil and anointing. could there be a link.7 Similarly. 'the Spectator'. a popular Ghanaian weekly newspaper, published an article entitled. "Beware of these Fa/se Prophets" which also points out that "prophetic ministry has become a big time profession for all who want to make money".8 The writer laments what he sees as the inequality that exists between the Biblical and the contemporary prophets. The article claims that the prophets of today are totally different in nature and attitude compared to the biblical ones. "They seem so sophisticated and stylish in their activities that eyebrows are raised at them. Their love for money has heightened to the extent of extorting money from their members."9 These and many other concerns have been raised. but how can one pronounce 'judgments' on these prophets without primarily having some organized information about them? This investigation seeks to unravel the origins. beliefs. and practices of these prophets. Also. the study discusses 7 Ibid. I The spectator, 787, ISSN 0855-1499 Satmday Feb 22-Feb 28 2003 P 2 9 Ibid. " " 5 University of Ghana http://ugspace.ug.edu.gh certain related concepts, which reveal the perspectives and perceptions of the contemporary prophets. This would provide some background information to further theological analysis. Furthermore, this work discusses the all-embracing reason(s) for the emergence of these prophets in these contemporary times. Is it because the Ma:nline Charismatic Churches as well as the earlier renewals cannot still meet the wishes of their members? Are the contemporary prophets filling a vacuum? Other issues raised include the question of who these prophets are, their origins, beliefs and practices; how they are organized, controlled, nurtured and maintained. What do they teach? What promises and hopes do they give? Who go to them? What challenges do they pose to the existing churches? Finally, in what ways are they different from the prophets of other Christian groups? The issues raised demand scholarly attention and investigation primarily because of the high degree of concern the phenomenon has raised from the general public and Christians of other persuasions. The second reason is that, because of its spectacular nature, the phenomenon seems to flourish and proliferate in the face of the various criticisms from the 6 University of Ghana http://ugspace.ug.edu.gh general public and some Christians with respect to doctrine, belief and practices. AIMS AND OBJECTIVES The aims and objectives of this work are as follows: 1. To construct a history of the development of the prophetic movement in Ghana; 2. To discuss some popular concepts in the ministry of the contemporary prophets; 3. To discuss the similarities and the differences between the prophets within the Spiritual Churches and Prophet~/ed Charismatic Churches in Ghana; 4. To evaluate the role of the contemporary prophets in the Ghanaian society. METHODOLOGY The main approaches used in the study have been historical, phenomenological. and theological. The historical analysis is used because the contemporary phenomenon has to be compared with the older one. This would result in capturing the differences and similarities between the two eras. namely. the old prophets and the contemporary prophets in Ghanaian Christianity. 7 University of Ghana http://ugspace.ug.edu.gh The analysis is said to be theological in the sense that the group under discussion is a Christian group whose beliefs and practices ought to be analysed. The interpretation given of certain biblical texts have resulted in the way they perform certain practices. The phenomenological approach is used because the phenomenon under investigation, though historical, is contemporary. and require$ the researcher to enter people's experience to give an objective description of it. Fieldwork including participant observation has been necessary in gathering the information. Other primary sources used in the collection of data include sermons, aUdiotapes, pamphlets and newspapers on the phenomenon. testimonies from clients, and also through interviews. The interviews were conducted with prophets, reverend ministers, church leaders, and clients from the Greater Accra Region. For secondary sources, books or literature have been consulted and reviewed. This has enabled the researcher to ascertain the historical setting of the phenomenon. 8 University of Ghana http://ugspace.ug.edu.gh THE SCOPE OF THE STUDY The main focus of the study has been on prophets in the Ghanaian Charismatic Churches, particularly those who are founders of the type of churches designated in this work as Prophet-led Charismatic Churches. This group started springing up in the 1990s up to date. The study is confined to Greater Accra Region because there is a high concentration of the movement there. The following prophets, among others, are chosen for the research: 1. Prophet Elisha Salifu-Amoako 2. Prophet Emmanuel Kwaku Apreku These prophets were chosen for this investigation because of their popularity in the practice of the phenomenon Furthermore, the two prophets have some peculiar features that attracted the researcher's attention. That is. the fact that the two prophets come from poor economic backgrounds and denied formal education. Interestingly. Salifu-Amoako. irrespective of his unpromising beginning. has risen to lead hundreds of people who look up to him for inspiration. When he started as a young prophet and lay evangelist. Salifu used the Akan language as a medium of communication, but now he speaks through an interpreter. This is evident in his usual television- 9 University of Ghana http://ugspace.ug.edu.gh THE SCOPE OF THE STUDY The main focus of the study has been on prophets in the Ghanaian Charismatic Churches, particularly those who are founders of the type of churches designated in this work as Prophet-led Charismatic Churches. This group started springing up in the 1990s up to date. The study is confined to Greater Accra Region because there is a high concentration of the movement there. The following prophets, among others, are chosen for the research: 1. Prophet Elisha Salifu-Amoako 2. Prophet Emmanuel Kwaku Apreku These prophets were chosen for this investigation because of their popularity in the practice of the phenomenon Furthermore, the two prophets have some peculiar features that attracted the researcher's attention. That is. the fact that the two prophets come from poor economic backgrounds and denied formal education. Interestingly. Salifu-Amoako. irrespective of his unpromising beginning, has risen to lead hundreds of people who look up to him for inspiration. When he started as a young prophet and lay evangelist. Salifu used the Akan language as a medium of communication. but now he speaks through an interpreter. This is evident in his usual television- 9 University of Ghana http://ugspace.ug.edu.gh broadcast program on Tuesdays, 5: 300m on TV3. He is also noted for organizing what they refer to as "anointing services" to empower his clients to get wealth, thus, laying emphasis on acquisition of wealth as a very important aspect of Christian life. Apraku, on the other hand, still maintains his mother tongue, the Akan languogE'}, as the medium of communication. He is noted, particularly, for his prescription of the use of lime and soap for healing and deliverance. This is also a distinct characteristic compared to other older renewals. Hundreds of people troop to his church premise in search of healing, deliverance, and also what they call 'breakthroughs' in their businesses. LITERATURE REVIEW There is not much literature available on the phenomenon under investigation because of its new nature. Baeta's work, Prophetism in Ghana: A Case Study of some Spiritual Churches (1962), provides a historical background for this investigation. The book has been reviewed extensively in this work to serve as both the historical background and the focus of this work. The introduction of the book explains why Baeta preferred the term 'spiritual' churches to 'spiritist' or 'separatist' churches. According to him, the term spiritual churches is used to signify that, 10 University of Ghana http://ugspace.ug.edu.gh broadcast program on Tuesdays, 5: 300m on TV3. He is also noted for organizing what they refer to as "anointing services" to empower his clients to get wealth, thus, laying emphasis on acquisition of wealth as a very important aspect of Christian life. Apraku, on the other hand, still maintains his mother tongue, the Akan language, os the medium of communication. He is noted, particularly, for his prescription of the use of lime and soap for healing and deliverance. This is also a distinct characteristic compared to other older renewals. Hundreds of people troop to his church premise in search of healing, deliverance, and also what they calJ'breakthroughs' in their businesses. LITERATURE REVIEW There is not much literature available on the phenomenon under investigation because of its new nature. Baeta's work, Prophetism in Ghana: A Case Study of some Spiritual Churches (1962), provides a historical background for this investigation. The book has been reviewed extensively in this work to serve as both the historical background and the focus of this work. The introduction of the book explains why Baeta preferred the term 'spiritual' churches to 'spiritist' or •s eparatist , churches. According to him, the term spiritual churches is used to signify that, 10 University of Ghana http://ugspace.ug.edu.gh broadcast program on Tuesdays, 5: 300m on TV3. He is also noted for organizing what they refer to as "anointing services" to empower his clients to get wealth, thus, laying emphasis on acquisition of wealth as a very important aspect of Christian life. Apraku, on the other hand, still maintains his mother tongue, the Akan languoge, as the medium of communication. He is noted, particu!arly, for his prescription of the use of lime and soap for healing and deliverance. This is also a distinct characteristic compared to other older renewals. Hundreds of people troop to his church premise in search of healing, deliverance, and also what they call 'breakthroughs' in their businesses. LITERATURE REVIEW There is not much literature available on the phenomenon under investigation because of its new nature. Baeta's work, Prophetism in Ghana: A Case Study of some Spiritual Churches (1962), provides a historical background for this investigation. The book has been reviewed extensively in this work to serve as both the historical background and the focus of this work. The introduction of the book explains why Baeta preferred the term 'spiritual' churches to 'spiritist' or 'separatist' churches. According to him, the term spiritual churches is used to signify that, 10 University of Ghana http://ugspace.ug.edu.gh broadcast program on Tuesdays, 5: 300m on TV3. He is also noted for organizing what they refer to as "anointing services" to empower his clients to get wealth, thus, laying emphasis on acquisition of wealth as a very important aspect of Christian life. Aprak:u, on the other hand, still maintains his mother tongue, the Akan languoge. os the medium of communication. He is noted, particular!y, for his prescription of the use of lime and soap for healing and deliverance. This is also a distinct characteristic compared to other older renewals. Hundreds of people troop to his church premise in search of healing, deliverance, and also what they call 'breakthroughs' in their businesses. LITERATURE REVIEW There is not much literature available on the phenomenon under investigation because of its new nature. Baeta's work, Prophetism in Ghana: A Case Study of some Spiritual Churches (1962), provides a historical back:ground for this investigation. The book has been reviewed extensively in this work to serve as both the historical back:ground and the focus of this work. The introduction of the book explains why Baeta preferred the term 'spiritual' churches to 'spiritist' or 'separatist' churches. According to him, the term spiritual churches is used to signify that. 10 University of Ghana http://ugspace.ug.edu.gh In their worship, the groups concerned engage in various acti~i~ies which (by their own assertion) are either meant to invoke the Holy Splnt .of God. or are to be interpreted as signs of his descent upon the worshIppers ... these activities and 'signs' include rhythmic swaying of the body, usually with stamping, to repetitious music (both local and instrumental, particularly persuasion), hand clapping, ejaculations. poignant cries and prayers. dancing, leaping, and various motor reactions. expression of intense religious emotion; prophesying . 'speaking with tongues', falling into trances, relating dreams and visions, and 'witnessing', i.e. recounting publicly one's own experience of miraculous redemption.1o Concerning the background to the subject "Prophetism", Baata makes a distinction between prophetism and messianism, and establishes the point that much of prophetism is messianic. According to him, the motivation for the prophet's vocation is often provided by intolerable social. political. or religious conditions, or a combination of them. The messianic message, which comes with threats, usually proclaims the imminent arrival of supernatural help. This can be in the form of a personal deliverer who would overcome all their enemies, or by supernatural intervention. Prophetism, for Baeta, arises from the dream or vision of a prophet. which is not necessarily, or always, related to prevailing conditions. This may be entirely a matter of a personal internal. usually religious, experience or development. He referred to the summary of Katesa Schlosser, Propeten in Afrika, that "Apart from purely personal ambition, the reason for the appearance of prophets is predominantly of an economic and political nature, exclusively religious only in the rarest cases" .11 l'Baeta, Prophetism in Ghana, p. 1 11 Baeta, Prophetism in Ghana, p. 5 11 University of Ghana http://ugspace.ug.edu.gh In their worship. the groups concerned engage in various acti~i~ies which (by their own assertion) are either meant to invoke the Holy Splnt .of God. or are to be interpreted as signs of his descent upon the worshippers ... these activities and 'signs' include rhythmic swaying of the body. usually with stamping. to repetitious music (both local and instrumental. particularly persuasion). hand clapping. ejaculations. poignant cries and prayers. dancing. leaping. and various motor reactions. expression of intense religious emotion; prophesying • 'speaking with tongues'. falling into trances. relating dreams and visions, and ·witnessing'. Le. recounting publicly one's own experience of miraculous redemption. 10 Concerning the background to the subject "Prophetism". Baeta makes a distinction between prophetism and messianism. and establishes the point that much of prophetism is messianic. According to him. the motivation for the prophet's vocation is often provided by intolerable social. political. or religious conditions. or a combination of them. The messianic message. which comes with threats. usually proclaims the imminent arrival of supernatural help. This can be in the form of a personal deliverer who would overcome all their enemies, or by supernatural intervention. Prophetism, for Baeta, arises from the dream or vision of a prophet, which is not necessarily, or a/ways, related to prevailing conditions. This may be entirely a matter of a personal internal. usually religious. experience or development. He referred to the summary of Katesa Schlosser. Propeten in Afrika, that "Apart from purely personal ambition, the reason for the appearance of prophets is predominantly of an economic and political nature. exclusively religious only in the rarest cases" .11 IOSaeta, Prophe&m in Ghana, p. 1 II Baeta, Propheti8m in GIuma, p. 5 11 University of Ghana http://ugspace.ug.edu.gh In their worship, the groups concemed engage in various activ:i~ies which (by their own assertion) are either meant to invoke the Holy Splnt .of God, or are to be interpreted as signs of his descent upon the worshIppers ... these activities and 'signs' include rhythmic swaying of the body, usually with stamping, to repetitious music (both local and instrumental. particularly persuasion). hand clapping. ejaculations, poignant cries and prayers, dancing. leaping. and various motor reactions, expression of intense religious emotion; prophesying. 'speaking with tongues'. falling into trances. relating dreams and visions. and 'witnessing'. i.e. recounting publicly one's own experience of miraculous redemption.10 Concerning the background to the subject "Prophetism". Baeta makes a distinction between prophetism and messianism. and establishes the point that much of prophetism is messianic. According to him, the motivation for the prophet's vocation is often provided by intolerable social. political. or religious conditions. or a combination of them. The messianic message. which comes with threats. usually proclaims the imminent arrival of supernatural help. This can be in the form of a personal deliverer who would overcome all their enemies, or by supernatural intervention. Prophetism. for Baeta. arises from the dream or vision of a prophet. which is not necessarily. or always. related to prevailing conditions. This may be entirely a matter of a personal internal. usually religious. experience or development. He referred to the summary of Katesa Schlosser. Propeten in Afrika, that "Apart from purely personal ambition, the reason for the appearance of prophets is predominantly of an economic and political nature, exclusively religious only in the rarest cases".11 ::aaeta, ProphetUm in Ghana, p. 1 Baeta, ProphetUm in Ghana, p. 5 11 University of Ghana http://ugspace.ug.edu.gh In their worship, the groups concerned engage in various activ:i~ies which (by their own assertion) are either meant to invoke the Holy Splnt .of God, or are to be interpreted as signs of his descent upon the worshippers ... these activities and 'signs' include rhythmic swaying of the body, usually with stamping, to repetitious music (both local and instrumental, particularly persuasion), hand clapping, ejaculations, poignant cries and prayers, dancing, leaping, and various motor reactions, expression of intense religious emotion; prophesying, 'speaking with tongues', falling into trances, relating dreams and visions, and 'witnessing', i.e. recounting publicly one's own experience of miraculous redemption.1o Concerning the background to the subject "Prophetism". Baeta makes a distinction between prophetism and messianism, and establishes the point that much of prophetism is messianic. According to him, the motivation for the prophet's vocation is often provided by intolerable social, political, or religious conditions, or a combination of them. The messianic message, which comes with threats, usually proclaims the imminent arrival of supernatural help. This can be in the form of a personal deliverer who would overcome all their enemies, or by supernatural intervention. Prophetism, for Baeta, arises from the dream or vision of a prophet, which is not necessarily, or always, related to prevailing conditions. This may be entirely a matter of a personal internal, usually religious, experience or development. He referred to the summary of Katesa Schlosser, Propeten in Afrika, that "Apart from purely personal ambition, the reason for the appearance of prophets is predominantly of an economic and political nature, exclusively religious only in the rarest cases" ." :~aeta, Prophetism in Ghana, p. 1 Baeta, Prophetism in Ghana, p. 5 11 University of Ghana http://ugspace.ug.edu.gh Furthermore. Baeta sees prophetism as a perennial phenomenon of African life whose basic operative element appears to be personal in character. He emphasizes the fact that independent of events or developments in the society. the prophet considers himself endowed with a striking personality and the ability to impose his will on others. They seem to possess powers for healing. revealing hidden things. and predicting the future curses and blessings. The case study of Baeta's work focused mainly on Spiritual Churches, namely: 1. The Church of the Twelve Apostles; 2. The Musama Disco Christo Church (MDCC); 3. The Memend Gyidifo (The Saviour Church); 4. Apostolowo Fe Dedefia Habobo (The Apostolic Revelation Society); 5. Etodome Nyannyuie-Presbiteria Hame Gbedoda Kple Doyo-Habobo (The Prayer and Healing Group of Evangelical Presbyterian Church at Etodome); 6. The African Faith Tabernacle Congregation; 7. The Eternal Sacred Order of Cherubim. 12 University of Ghana http://ugspace.ug.edu.gh Furthermore, Baeta sees prophetism as a perennial phenomenon of African life whose basic operative element appears to be personal in character. He emphasizes the fact that independent of events or developments in the society, the prophet considers himself endowed with a striking personality and the ability to impose his will on others. They seem to posse"" powers for healing, revealing hidden things, and predicting the future curses and blessings. The case study of Baeta's work focused mainly on Spiritual Churches, namely: 1. The Church of the Twelve Apostles; 2. The Musama Disco Christo Church (MDCC); 3. The Memend Gyidifo (The Saviour Church); 4. Apostolowo Fe Dedefia Habobo (The Apostolic Revelation Society); 5. Etodome Nyannyuie-Presbiteria Hame Gbedoda Kple Doyo-Habobo (The Prayer and Healing Group of Evangelical Presbyterian Church at Etodome): 6. The African Faith Tabernacle Congregation; 7. The Eternal Sacred Order of Cherubim. 12 University of Ghana http://ugspace.ug.edu.gh In his conclusion, Baeta established some differences between the historical churches and the spiritual churches as well as some common features of the latter. These are discussed to in the final chapter of this work. This investigation is different from that of Baeta in several aspects. Whereas the main focus of Baeta is the spiritual churches, which was th~n the contemporary movement, the present investigation is focused on the 'Prophets' of the present-day Prophet-led Charismatic Churches. Baeta's work gives a historical pattern of prophetism in Ghana. The groups investigated in this work do not only exhibit some similar characteristic, but also demonstrate some new features, which make them distinct from the Spiritual Churches. A typical example of the new features of the contemporary group is the use of lime and soap as points of contact to minister healing and deliverance to their clients, resulting in the title "neo- prophetism" . The prophets under investigation oppose the spiritual churches as agents of Satan; they claim the use of incense, candles, Florida water etc. are meant to invoke demonic spirits. The work discusses differences between the Spiritual Churches and the Prophet-led Charismatic Churches. 13 University of Ghana http://ugspace.ug.edu.gh In his conclusion. Baeta established some differences between the historical churches and the spiritual churches as well as some common features of the latter. These are discussed to in the final chapter of this work. This investigation is different from that of Baeta in several aspects. Whereas the main focus of Baeta is the spiritual churches. which was then the contemporary movement. the present investigation is focused on the •P rophets' of the present-day Prophet-led Charismatic Churches. Baeta's work gives a historical pattern of prophetism in Ghana. The groups investigated in this work do not only exhibit some similar characteristic. but also demonstrate some new features. which make them distinct from the Spiritual Churches. A typical example of the new features of the contemporary group is the use of lime and soap as points of contact to minister healing and deliverance to their clients. resulting in the title "neo- prophetism" . The prophets under investigation oppose the spiritual churches as agents of Satan; they claim the use of incense. candles. Florida water etc. are meant to invoke demonic spirits. The work discusses differences between the Spiritual Churches and the Prophet-led Charismatic Churches. 13 University of Ghana http://ugspace.ug.edu.gh In his conclusion. Baeta established some differences between the historical churches and the spiritual churches as well as some common features of the latter. These are discussed to in the final chapter of this work. This investigation is different from that of Baeta in several aspects. Whereas the main focus of Baeta is the spiritual churches. which was then the contemporary movement. the present investigation is focused on the •P rophets' of the present-day Prophet-led Charismatic Churches. Baeta's work gives a historical pattern of prophetism in Ghana. The groups investigated in this work do not only exhibit some similar characteristic. but also demonstrate some new features. which make them distinct from the Spiritual Churches. A typical example of the new features of the contemporary group is the use of lime and soap as points of contact to minister healing and deliverance to their clients. resulting in the title "neo- prophetism". The prophets under investigation oppose the spiritual churches as agents of Satan; they claim the use of incense. candles. Florida water etc. are meant to invoke demonic spirits. The work discusses differences between the Spiritual Churches and the Prophet-led Charismatic Churches. 13 University of Ghana http://ugspace.ug.edu.gh Another scholar whose work partly describes the contemporary prophetism is Gerhardin C. Oosthuizen. His book, The Healer-Prophet in Afro-Christian Churches (1992), deals with the role of the healer-prophet in the African Independent Church (AIC). It observes that the prophet in the AIC has replaced the important role of the diviner in the traditional society. To the writer, the prophet understands the worldview of his people, especia!ly the natural diseases. Oosthuizen asserts that whereas the AIC healer-prophet emphasized healing, the Old Testament prophet's task was to bring the Word of God. From the context of healer/prophet in the AIC and in Southern Africa, the writer makes a striking remarlc that is of enormous interest to the present work. He states that: The prophet/healer can meet this world of insecurity, offen of misfortune and look into the future in order to be better prepared for what is approaching. The prophets take seriously the worldview in which their people live. The emphasis is never on "pie in the sky when you die", the emphasis is on what is needed in here and now. Theologically, there are issues which need close scrutiny but from a socio-psychological point of view, the prophet's position is firmly established in many Ale and is a tremendous source of scrutiny to many.12 This has been one major reason why these prophets are able to secure a following, especially in Africa. They are very sensitive to the socio- economic needs of the people. ~29~ertuudin C. Oothuizen, The Healer-Prophet in Afro-Christian Churches, (Leiden: E. J. Brill, 1992), p. 14 University of Ghana http://ugspace.ug.edu.gh A book entitled The Rise of the Charismatic Movement in the mainline Churches in Ghana by Abamfo O. Atiemo is worth looking at. The author sketches the history of the charismatic movements from the movement called Montanism to the emergence of Classical Pentecostalism in Ghana. On prophetic movements, the author argues that healing and casting out of demons marked the manifestation of charismata in the country in 1914. He attributes this mostly to the ministry of William Wade Harris, an African prophet. He further states that the charismatic phenomenon was seen with 'some little prayer groups, which sprang up spontaneously in certain parts of the country as a reaction to the influenza epidemic which broke out after the First World War'13. The prayer groups were led by "Prophets" or "Prophetesses", examples of which were William Wade Harris and Sampson Oppong who have been referred to extensively in this work, as well as Prophet Jehu-Appiah, founder of the Musama Disco Christo Church. The author thus gives us some historical idea of the group under investigation. This study seeks to discuss a continuation of the phenomenon in the contemporary times. \3 Abamfo Ofori Atiemo, The Rise oft he Charismatic Movement in the mainline Churches in Ghana (Accra: Asempa Publishers, 1993), p. 17. • 15 University of Ghana http://ugspace.ug.edu.gh African Indigenous Churches: An Historical Perspective. by D. Ayegboyin & S. Ademola Ishola, discusses indigenous churches with a focus on problems of terminology, factors responsible for their emergence, characteristics, and precursors in Nigeria and in Ghana. The authors also present the life history and activities of prophets like Wade Harris and Garrick Braide. Other topics discussed are the Precious Stone, Faith Tabernacle and the Apostolic Churches, Cherubim and Seraphim Movement, Church of the Lord, Aladura, Celestial Church of Christ, Nachabah, The Church of the Twelve Apostles, Musama Disco Christo Church. Kimbanguist Church, Prophetism in South Africa, and Prospect of Africa Indigenous Churches. The authors intimate that some scholars prefer to describe the indigenous churches as "Prophetic-Healing Movements" and point out that this is so "because virtually all these Churches are focused upon the charismatic personality of a prophet. Also, they emphasise and depend very much on visions and prophecies."14 On the factors responsible for the emergence of the indigenous churches. the authors note the case of the Aladura leaders and their followers. which has to do with "a desire to reform existing Mission Protestant Christianity and make it more relevant to the needs of the daily African University of Ghana http://ugspace.ug.edu.gh African Indigenous Churches: An Historical Perspective. by D. Ayegboyin 8. S. Ademola Ishola, discusses indigenous churches with a focus on problems of terminology, factors responsible for their emergence, characteristics, and precursors in Nigeria and in Ghana. The authors also present the life history and activities of prophets like Wade Harris and Garrick Braide. Other topics discussed are the Precious Stone, Faith Tabernacle and the Apostolic Churches, Cherubim and Seraphim Movement. Church of the Lord, Aladura, Celestial Church of Christ, Nachabah, The Church of the Twelve Apostles, Musama Disco Christo Church, Kimbanguist Church, Prophetism in South Africa, and Prospect of Africa Indigenous Churches. The authors intimate that some scholars prefer to describe the indigenous churches as "Prophetic-Healing Movements" and point out that this is so "because virtually all these Churches are focused upon the charismatic personality of a prophet. Also, they emphasise and depend very much on visions and prophecies."14 On the factors responsible for the emergence of the indigenous churches, the authors note the case of the Aladura leaders and their followers, which has to do with "a desire to reform existing Mission Protestant Christianity and make it more relevant to the needs of the daily African 14 J?eii.Ayegboyin It.S. Ademola IsOOla, African Indigenous Chllches: .A. " Historica(Nlgena: Greater Hetghts Publications, 1997), pp. 15-16 ,. 16 ~c'~~'~ ('. . l Perspectives ~' . . .~,/ University of Ghana http://ugspace.ug.edu.gh life."15 They argue that a number of factors ranging from spiritual, cultural, political, social and circumstantial contribute to the emergence of the indigenous churches. Discussing Mass Movements as one of the factors, the following views are expressed: Another agency, which stimulated the rise and growth of AICs, was the emergence of charismatic figures that led mass movements towards Christianity. These prophetic figures organized evangelistic crusades in several localities. They did not intend to establish churches of their own rather, they perceived themselves as prophets raised by God to make people "turn unto Jesus". These prophets include Garrick Braid (from Niger Delta in Nigeria); William Wade Harris (A Kru from Uberia); Walter Matiffa (Lesotho), Simon Kimbangu (Belgian Congo) and Samson Oppong (Ghana, formerly Gold Coast). They were all evangelists with special charisma. A number of indigenous churches, which claimed to have inspiration from them were established soon after their demise. Furthermore, the authors point out the main characteristics of indigenous churches as the emphasis on prayer, emphasis on the 'Spiritual', interest in Divine Healing, attention given to women, affection for freer form of worship, stress on African world view, dedication to Evangelism and Revival, and absence of elaborate administrative structures. The authors predict that the African Indigenous Churches (AICs) would survive so long as they continue to aid people who face difficulties in life, that is, heal sicknesses, serve as haven of rest to those in distress, and exorcise the 'spiritually' bound. They believe that the AICs would survive the odds once they continue to serve the purpose of their existence. IS Ibid. p. 21 17 University of Ghana http://ugspace.ug.edu.gh As a historical study, the book contributes immensely to this work. It has helped the researcher to do a historical sketch on prophetism in Ghana. The book did not take into account the current trend of the neo- prophetic movements in Ghana since the author mainly focused on the older Spiritual Churches. Pentecostalism: The Eddies of Ghanaian Christianity by E. Kingsley Larbi is mainly about tracing the history of Pentecostalism in Ghana. The author makes mention of fwo major periods (1900-1970 and 1970-1990) that produced six major Christian renewal movements, namely: -The Spiritual Church Movement; -Mainline or Evangelical Pentecostal Movement; -The Charismatic Movement within the Mainline Churches; -The Para-Church Movement; -The neo-Pentecostal Movement (or the Charismatic Movement in Ghana); -The Prophet/Healer-centred Pentecostalist Prayer Camp. The book is relevant to this study because it provides some historical sketch on prophets, namely, Prophet Harris. Prophet Swatson and Prophet Oppong, and also forms part of the historical background of this investigation. The author, however, did not investigate the present-day prophets and their ministries, the focus of this research. 18 University of Ghana http://ugspace.ug.edu.gh As a historical study, the book contributes immensely to this work. It has helped the researcher to do a historical sketch on prophetism in Ghana. The book did not take into account the current trend of the neo- prophetic movements in Ghana since the author mainly focused on the older Spiritual Churches. Pentecostalism: The Eddies of Ghanaian Christianity by E. Kingsley larbi is mainly about tracing the history of Pentecostalism in Ghana. The author makes mention of two major periods (1900-1970 and 1970-1990) that produced six major Christian renewal movements, namely: -The Spiritual Church Movement; -Mainline or Evangelical Pentecostal Movement; -The Charismatic Movement within the Mainline Churches; -The Para-Church Movement; -The neo-Pentecostal Movement (or the Charismatic Movement in Ghana); -The Prophet/Healer-centred Pentecostalist Prayer Camp. The book is relevant to this study because it provides some historical sketch on prophets, namely, Prophet Harris, Prophet Swatson and Prophet Oppong, and also forms part of the historical background of this investigation. The author, however, did not investigate the present-day prophets and their ministries, the focus of this research. 18 University of Ghana http://ugspace.ug.edu.gh Pentecost outside Pentecostalism (2002), by Cephas N. Omenyo, is a study of the development of Charismatic Renewal in the Mainline Churches in Ghana. The Study is divided into four (4) parts. Part one, which is entitled "Ghana: Ghanaian Churches, Ghanaian Revival Movements", deals with the general introduction to the book. Also, in this part, the author looks at the Ghanaian socio-political and religious setting. Here, the author underscores the fact that there had been a failure of historical Christianity to enter into a constructive dialogue with African traditional cultures and religions. He asserts that the "consequences of this theological deficit is the inability of most African Christians to reconcile their worldview with the type of Christianity professed by Western Christian Missionaries in Africa"16. The author again emphasizes scholars' view that the emergence of the African Instituted Churches on the religious scene in Africa since the end of the 19th century is interpreted as a protest against and a challenge to the Eurocentric disposition of the mainline churches in Africa. Also, the author outlines various themes and styles of ministry which one way or the other influenced the mainline churches in Ghana, namely, African Independent Churches, Classical Pentecostals, Evangelical/Para-Church Fellowships, and Neo-Pentecostal/Charismatic Ministries. 16 Cephas N. Omenyo, Pentecost Outside Pentecostalism (Zoetenneer: Uitgeverji Boekencentnnn, 2002) p.3 ' 19 University of Ghana http://ugspace.ug.edu.gh Chapter Two gives a general background to the Ghanaian socia-political and religious setting in the context in which the mainline churches and the charismatic renewal groups operate. Chapter Three traces the history of Christianity in Ghana. The author looks at the historical works of the various Western missionary agencies, namely, Roman Catholic Mission Societies, Moravian United Brethren Mission, Netherlands Reformed Mission, the Church of England's Society for the Propagation of the Gospel (SPG), Basel Evangelical Mission Society (BM), Wesleyan Methodist Missionary Society (WMMS), North German Missionary Society (Bremen Mission) and the United Free Church of Scotland. The author then discusses African initiatives in Christianity in Ghana in two main waves, namely: some developments in mission-founded churches mainly between 1926 and 1960, and the development of African charismatic renewal in Ghana, which had no direct or known impact from the worldwide phenomenon. Here, the author discusses the African Prophets, namely, William Wade Harris, John Swatson, and Kwame Sampson Oppong, which has informed our discussions in Chapter Two of this study. On the African Independent Churches (AICs) in general, the author underscores the point that former members of the mainline churches who broke away from their mother churches founded them and others came 20 University of Ghana http://ugspace.ug.edu.gh into existence by migrants from Nigeria. Also, the II AICs exhibit revivalist tendencies and emphasize faith healing"17. Part Two of the book is on the charismatic renewal in the mainline churches including Roman Catholic, Anglican, Presbyterian Church of Ghana, the Methodist Church, the Evangelical Presbyterian Church, and the Baptist Church respectively. Part Three of the book has to do with spirituality, doctrine and practice of the charismatic renewal groups in the mainline churches in Ghana. The author describes spirituality as "the whole of one's religious experience, attitudes, beliefs, and convictions, patterns of thought, emotions and practices in respect to what is super-sensible or the ultimate or God"18. Some of the practices that invoke the spirituality of the charismatic renewal movements include prayer, praise, and fasting. According to the author, the charismatic renewal groups are creating opportunities for spiritual needs of members of the mainline churches to be met within the 'framework' of their respective churches. Furthermore, the author highlights some of the fundamental emphases and teachings of the charismatic renewal movements in the mainline churches in Ghana. These include Bible Study, Christology, Pneumatology, ::Omenyo, Pentecost outside Pentecostalism, p. 73 Omenyo, Pentecost Outside Pentecostalism, p. 201 21 University of Ghana http://ugspace.ug.edu.gh Spiritual Warfare, Divine Healing, New Birth, Ecc1esiology (church and sacraments), Mission and Evangelism, and Eschatology. The author notes that the initial undermining of the charismatic renewal by the mainline theologians has created a big gulf between charismatic experiences and academic theology. As a result, One outcome was that Charismatics were left on their own for a long time ane were tolerated at most in the margins of the mainline churches. if they were not attacked and virtually pushed out and engulfed with hostility. On the part of the Charismatics. these polemics were not conducive to sober reflection, and contributed to them taking more radical theological positions than was helpful for integrating their spirituality into that of the mainline churches.19 The book is helpful to the present study, especially in tracing the historical background of the charismatic renewal in general. However, the author's main areas of concentration were the mainline churches, while the focus of this study is particularly on the prophetic movement in the neo- Charismatic/Pentecostal Churches. The above chronological review reveals two stages of the prophetic movements in Ghana. namely. the silent and pronounced or popular stages. The prophetic phenomenon is said to be silent or dormant when the leaders or the practitioners and the followers are few and unpopular. The typical example of this is the case of the spiritual churches studied by Baeta. Some of the latter still exist and there are new ones with almost the 19 Ibid p. 302 22 University of Ghana http://ugspace.ug.edu.gh same features, an example of which is the Church of Bethsaida. They are said to be unpopular because of the new wave of the phenomenon - neo-Charismatic/Pentecostal Churches - which seems to attract the attention of the society more than the former. On the other hand, the prophetic movement is said to be popular when the attention of quite a significant section of the populace seems to be drawn towards them. Here, the leaders (usually prophets) and the followers appear to be on the increase within a short period of time. DEFINITION OF TERMS To avoid any ambiguity, the following terms are clarified: 1. Prophet: A prophet, generally, is a person who speaks for God and who communicates God's message courageously to God's chosen people20. For the purpose of this investigation, however, a prophet is a believer21 who claims to have been filled with the Holy Spirit and the revelation gifts (which include word of knowledge, discerning of spirits, word of wisdom, dreams, visions, and prophecy) to execute his ministry. Through healing, deliverance, and "miracle" or 'prophetic' services, the prophet is able to meet the needs of the clients. The term 20 Ronald F. Youngblood (ed.), Nelso,,'s New Illustrated Bible Dictionary (Nashville: Thomas Nelson Publishers. 1995), pp. 1035-1036 21 A believea-, accorc:Iing to Christian doctrines, is one who has believed in and accepted the Lord Jesus Christ as Lord and Saviour. 23 University of Ghana http://ugspace.ug.edu.gh 'prophetic' is used in this study to describe the utterances of these prophets that are more of foretelling of events that are happening or yet to happen. Thus, a 'prophetic service' refers to a service or worship whereby the prophet, following a short exhortation, proceeds to call out individual participants and pronounce some 'prophetic' words over their lives. It is sometimes also referred to as 'prophetic ministration' . 2. Spiritual Churches: The term 'Spiritual Churches' or 'Sunsum SQfe' refers to churches in Ghana that ore also known as 'Prophet-healing Churches' or 'Aladura prayer types'. In this work, they refer to churches that are noted for the use of florida water or holy water, candles. holy sand, among others, for ritual purposes. They are also noted for the use of special uniform for both the leaders and members. Footwear is not permitted in their places of worship. Examples are the Twelve Apostles Church, the Church of the Lord Mission (or Aladura), and Musama Disco Christo Church (MDCC). They ore also known as 'African Independent Churches' (AIC's), or African Initiated Churches, or African Instituted Churches. 3. Pentecostal Churches: Pentecostal Churches, using Omenyo's definition, refer to the "classical Pentecostal movements, which 24 University of Ghana http://ugspace.ug.edu.gh began in the West in 1906 and appeared on the Ghanaian religious scene in the 1920s". and which were later organized as churches.22 4. Charismatic Churches: This refers to a group of churches that emerged from the evangelical/charismatic renewal fellowships in the 1960s and 1970s.23 And according to Omenyo. they are different from "the Classical Pentecostal Churches and African Independent Churches by features such as their predominantly youth membership. use of English language predominantly. their adoption of American Pentecostal worship styles in terms of music. preaching ... "24 A typical example of a charismatic church is the Christian Action Faith Ministry. 5. Neo-prophetlsm: Prophetism, according to Baeta. arises from the dream or vision of a prophet, which is not necessarily. or in fact always. related to prevailing conditions. Here, the phenomenon is marked by the use of paraphernalia such as holy water. holy oil. holy sand and candles for ritual cleansing or bathing. The purpose is to administer healing and deliverance to the clients. The contemporary practice of the phenomenon is different because, first. it is contemporary and more recent. The second reason is that the contemporary prophets studied do condemn African Z2Cepbas N. Omenyo, Pentecost Outside PenteC08talism, p. 94 23 Cepbas N. Omenyo, Pentecost Outside Pentecostalism, p. 96 Z4lbid. 25 University of Ghana http://ugspace.ug.edu.gh Independent Churches and the use of holy water, holy oil, holy sand and candles, but they also use items like lime, soap, and salt, among others, for healing and deliverance purposes. The third thing that makes the present prophetic movement different is the reliance on and use of the electronic media to propagate their ministries. These and other practices unravelled in this work constitute a new type of prophetism, hence the designation "neo- prophetism". The churches of these contemporary prophets are designated, in this work, as the Prophet-led Charismatic Churches. ORGANIZATION OF CHAPTERS The study is structured into six (6) chapters: Chapter One is the General Introduction, which includes Statement of Problem, Aims and Objectives of the research, Hypothesis, Methodology, and Scope of the Study, Literature Review, Definition of Terms, and Relevance of this work. Chapter Two discusses the Historical Background of Prophets with the aim of identifying the features of the phenomenon in the past. The chapter treats the following topics: History of Prophets in Ghana- Prophet William Wade Harris, Prophet John Swatson, Prophet Samson Oppong; Prophets in the Spiritual Churches; Prophets in the Classical Pentecostal Churches- Church of Pentecost, Apostolic Church, Ghana, and Assemblies of God; 26 University of Ghana http://ugspace.ug.edu.gh and Prophets in the mainline Charismatic Churches. It points out briefly the nature or concept of prophet within these groups. Chapters Three and Four present the prophets of the PropheMed Charismatic Churches, their backgrounds, beliefs and practices. This will enable us to trace the life history and the ministries of the present-day prophets. The chapters treat the following sub-topics under each Prophet: The Life History of the Prophet; The Call of the Prophet; The Prophet and the history of his Church, Church Organization, Finance, and Discipline, Church Branches, Beliefs and Practices, Sacraments; and Some Major Teachings of the Prophet. The following is the outline of this part: Chapter Three (3): Prophet Elisha Salifu-Amoako Chapter Four (4): Prophet Emmanuel Kwaku Apraku Chapter Five deals with the discussions of the findings as presented in Chapters Three and Four, Le., the Analysis of the contemporary Prophets and their Ministries in Ghana. The chapter is titled PROPHETI SM IN GHANA: A VIEW POINT, and the topics discussed include the Concepts of Otanfo and Akwankyer E in the Ministry of the Contemporary Prophets; the chapter also includes the evaluation of the differences and the similarities between Ghanaian earlier prophets (as mentioned in Chapter Two) and the contemporary ones (in Chapters Three and Four). 27 University of Ghana http://ugspace.ug.edu.gh The final chapter, Chapter Six, is made up of the Summary, Recommendations and Conclusion. RELEVANCE OF THE STUDY The study aims at contributing to the knowledge on the phenomenon of Pentecostalism, since there is comparatively little research work on it. especially, in Ghana. It brings to light the existence of these prophets who are securing an increasing following in the country, and also introduces a typology into the Christian renewal movements in Ghana. Furthermore, the work also enables us to do further comparative and theological study on the phenomenon. It serves as background study on 'neo-prophetism' in Ghana. 28 University of Ghana http://ugspace.ug.edu.gh CHAPTER TWO PROPHETISM IN GHANA: A HISTORICAL SKETCH Introduction As already noted in the preceding chapter, the phenomenon of prophetism (designated in this investigation as the whole notion of prophets and their ministries) is not new in the history of Christianity in Ghana. As far back as 1914, there were certain individual prophets whose works have been noted by scholars. In this chapter, attempt is made to demonstrate a historical sketch of prophetism in Ghana. This is done, firstly, by looking at a typology of Prophets that can be traced in the various stages of Christian renewal movements (Examples are spiritual Churches; classical pentecostalism; the rise of non-denominational charismatic fellowships; the Bible study and prayer groups in within the mainline churches; Catholic charismatic renewal movements; and the rise of the charismatic churches). A historical background of Prophet William Wade Harris, Prophet John Swatson, and Prophet Sampson Oppong will be further explored. Furthermore, the chapter briefly observes Prophetism in the Classical Pentecostal and the 'Mainline' Charismatic Churches. 29 University of Ghana http://ugspace.ug.edu.gh The following is a suggested 1ypology of the prophets used in this investigation: 1. The Early Prophets in Ghana; 2. Prophets in the Spiritual Churches; 3. Prophets in the Classical Pentecostal Churches; 4. Prophets in the Mainline Charismatic Churches; 5. Prophets of the Prophet-led Charismatic Churches. Presently in Ghana, the fifth category needs to be in a class of its own since it is clearly distinguishable from the Mainline Charismatic Churches of the fourth category. The Early Prophets In Ghana The period of the earlier prophets in Ghana dates as far as the era of the European Missionaries in Ghana and particularly the appearance of William Wade Harris in 1914 in the Gold Coast, now Ghana. The ministry of Prophet Harris is said to be non-denominational in the sense that he never thought of founding or establishing a 'Church' or a 'denomination'. For He had always told his converts to join churches where these were established, and where there were none, he told them that missionaries would one day come.25 2$ G. M. Haliburton. TIte Prophet Harris, (London: Lcmgman Group Ltd., 1971), p. 207 30 University of Ghana http://ugspace.ug.edu.gh Beginning from J9JO there was a sudden emergence of a group of African evangelists with special chorismo.26 "These African prophets led mass movements towards Christianity without intending to establish churches of their own."27 The objective of this sectionn54 of the work is to discuss three typical Prophets in this category, namely, Prophet William Wade Harris; Prophet John Swatson and Prophet Sampson Oppong, whose ministries are seen in this work as the earliest recorded cases of prophetism in Ghana. Prophet William Wade Harris His Early LHe William Wade HarTis, aKru man of the Grebo tribe, was born at Cape Palmas, liberia, and educated in the American Episcopal Church28• He served as a ward to Rev. Josse Lowrie of the mentioned Church29 and later became a catechist in the same Church30. He then got involved in the practice of his tribesmen in working aboard ships along the coast of West Africa. Having taken part in English Christian services in Lagos, he became a fervent believer in the British colonial system, something that he 26 J?eji.Ayegboyin &. S. Ademola Ishola, African Indigenous Churches: A" Historical Perspectives (NJgena:G. H. P., 1997), p. 49 XI Ayegboyin &. Ishola, African Indigenous Churches: A" Historical Perspectives, p. 49 28 H. Debnmner, A History o/Christia"ity i" Ghana, p. 269 29 Ayegboyin I!r. Ishola, Africa" I"digenous Churches, p. SO 300ebnmner, A History ofChrislianity in Ghana, p. 269 31 University of Ghana http://ugspace.ug.edu.gh considered more "beneficial for the African aborigines than the rule of the Afro-Americans in Uberia"31. As a result in 1910 Harris demonstrated his dissatisfaction with the Afro- American rule, which at that time gave little room to the aborigines of Uberia in political matters32• He showed his political affiliation and went ahead to hoist the British Union Jack. This brought about his arrest and he was thrown into prison33. The prison experience led to his call into the "prophetic" ministry. The Prophet's Call Into Prophetic Ministry In 1911, whilst in prison, Harris claimed to have had a vision where he was charged by the angel of the Lord, namely, Gabriel, to preach the Word of God. According to Ayegboyin and Ishola, the following were the words of angel Gabriel to Harris: Horris, you are not in prison, God is coming to anoint you, and you will be a prophet, you are like Daniel.34 The scholars record further that on hearing these words, Harris related "the spirit descended on him with a sound like a jet of water", an experience which 31 Ibid, p. 270 32 Debnmner, A History ofChristianUy in Ghana, p. 270 33 Ibid. 34 Deji Ayegboyin &; S. Ademalo Ishola, African Indigenous Churches, p. 51 32 University of Ghana http://ugspace.ug.edu.gh occurred three times35• He then saw himself as a Prophet who has been given a charge as a watchman described in the book of Ezekiel 3336• Harris began his missionary work as soon as he came out of prison. He dressed in a 'white gown and a turban, carrying a bamboo cross, a Bible, and a calabash for baptism'37. He was also said to be a modest man38• The content of his preaching centred on the need for the people to abandon "traditional religion" in order to believe in God and the Cross, to be baptized, to organize Christian congregations under church leadership like elders and apostles, to keep the Sunday holy, to respect the Bible and to wait for the missionaries39. The ministry of Harris involved evangelistic activities from place to place preaching and leading people to God. The ministry of the Prophet was also said to have been marked by signs and wonders. For Harris, Jesus is the Supreme God and therefore allegiance to him gives the converts all the protection required against all the machinations of evil spirits40. He was endowed with power to carry out his mission on earth. From Larbi's book41, Haliburton is cited as indicating that 35 Ibid. 36 Ibid. 37 Debnmner, A History ofC hristianity in Ghana, p. 210 38 Ibid 39 Ibid 40 E. Kingsley Larbi, Pentecostalism: The Eddies ofG hanaian Christianity (Ghana: Blessed Publicati· 2001), p. S9 ODS, 41 Ibid. 33 University of Ghana http://ugspace.ug.edu.gh Harris claimed to be a prophet with all the special powers that God bestows on those He chooses. These powers enabled him to drive out demons and spirits, the enemies of God. He cured the sicle in body a~d in mind by driving out the evil beings preying on them. Those who practiced black magic had to confess and repent or he made them mad ... He believed God had given him other powers. more dramatic asse~ions of their relationship, notably the power to call down fire and rain from heaven42• Thus, Harris did not lose focus of his calling, which is, converting people from the 'lnnected to the IivingandnormaUy make their sentiments known to them (thelivingj. should the abominable happen. The Prophets, knowing that the people actually believe in those entities, did not lJndermine the ability to believe but aided them to put their belief in God who is more powerful. The eariier Prophets really carried out the Christian evangelisation resulting in mass conversion; people willingly gave out their amulets, charms and other ritual objects to be burnt. They actually made an impact on their generation and lifted the face of Christianity in Ghana as well as in Africa. Omenyo underscores the point that "the prophets discussed understood the African wortdview and operated in such a way as to make Christianity relevant to their followers."95 The ministry of the above Prophets also led to the springing forth of the Spiritual Churches. This was due to the fact that some churches doubted the "direct inspiration and charisma of the prophets and therefore were prepared to work in equal partnership with them." 96 95 Omenyo, Penlecost Out3ide Pentecostalism, p. 72 !l61bid, p. 73 47 University of Ghana http://ugspace.ug.edu.gh Prophets In the SplrHual Churches This is considered. in the investigation. as the second strand of a typology of prophetism in Ghana. The pioneers of the Spiritual Churches were the converts of Prophet Harris who refused to join the existing missionary churches as stated earlier on in the first chapter. Critical study reveals a significant difference between the ministry of the earlier prophets and those of this strand. One significant difference is the use of items like florida water. candles and incense. among others, as essential for their worship. These items actually form a core part of their rituals. They are used all the time in all that they do, namely, deliverance, healing and worship. This is a peculiar feature of prophetism in the Spiritual Churches, but not of the earlier Prophets. The use of the title 'prophet' became so popular at the emergence of these Spiritual Churches, the root being traced, particularly, to Prophet Harris. The use of water for baptism in Harris' ministry became the basis for ritual healing in these churches. Most of these spiritual churches have prayer centres where the sick are kept and the prophets or prophetesses minister healing to them. Here, the patients are taken through ritual bathing or washing and fasting and are 48 University of Ghana http://ugspace.ug.edu.gh ·~,so given blessed water (which is popular1y known in Akan as krQnkrQn nsu or holy water) to drink.97 Omenyo makes the following observation: Most of the Ales exorcise evil spirits and cure confessed witches. In the course of exorcising the evil spirits or "cleansing" witches, victims sometimes malee confessions of their witchcraft activities that create tension, and subsequently instability, in some families.98 Further discussions are made in the work to establish a contrast between the Spiritual Churches and the present-day Prophet-led Charismatic Churches in Ghana. Prophets in the Classical Pentecostal Churches The notion of prophets and prophecy is a delicate subject, which has generated a lot of debate among Christian groups, churches and theologians. The Pentecostal Classical Churches are no exception to this fact. Whereas some of the latter uphold prophets and their ministries and acknowledge them in the leadership, others do not. A typical example of a Pentecostal Classical Church, which does not acknowledge prophets in the church's leadership system, is the Assemblies of God (AG). This is so, partly, because of the numerous problems or 'confusions' they claim the so-called prophets can create in the church. Inquiring about their interpretation of Ephesians 4:8,11, the church believes that one can possess the prophetic gifts and minister as 97 Omenyo, Penrecost OuJside Pentecostalism, p. 74 91 Ibid. 49 pr. University of Ghana http://ugspace.ug.edu.gh SUCh, but can not be accepted and ordained as aptophet in the church. Thus, the AGbelieves in the operation of fhe 'prophetic gifts' or 'ministry' but does not accept and believe in the 'office' ofa prophet." The AG recognizes ministers as certified, licensed, or ordained. loo Presbyters .a nd superintendents oversee the work: of district councils and the General Council. Local churches appoint deacons. The AG believes this practice is consistent with apostolic practice provided in the pastoral letters of 1 and 2limothy, as well as in Titus. They believe that the pastoral letters do not make provision for the appointment of apostles or prophets, nor does the Book of Acts indicate that provision for such offices was given to the churches established on the missionary joumeys.10t They also explained that the apostles appointed not apostles or prophets but elders (Acts 14:23). At the end of the missionary journeys, Paul met with the elders of the church in Ephesus (Acts 20:17-38). Clearly, according to the AG, elders are also given the functions of bishops ("overseer") and shepherds ("pastor") (Acts 20:28;1 Peter 5:2).102 !III An inte:rview with Rev. Stephen Sakyi. a District pastor ofA ssemblies of God. on Saturday June 22 2003, 3pm, lit residence in Sogakope. ' , 100 An Official Assemblies ofG od Position Paper on Apostles and Prophets copied from the internet on Saturday, 106 May, 2003, lit hupllwww.ag.orgItopIbeliefil/position....papersl4195_apostlesJlrophets.cfin. 113/00, p. 9. 101 Ibid. 102 Ibid. 50 University of Ghana http://ugspace.ug.edu.gh rThuS, within the AG, persons are not recognized by the title of apostle or prophet.loo However, many within the church exercise the ministry of apostles and prophets. Prophetic functions occur when believers speak under the anointing of the Spirit to strengthen, encourage, or comfort others, however, these ore weighed carefully from scriptural point of view (1 Corinthians 14:3, 29). The AG further argues that whoever claims to have been called to the •o ffice , of a prophet, especially among them, is invited to defend and explain why he thinks so. On the contrary, the practice of the phenomenon is more pronounced in the Church of Pentecost. Expatiating on Ephesians 4:8,11, the church believes and upholds the ministry of prophets as a close associate of the apostle. That is to say, the apostle and the prophet are seen as the highest-ranking officers in the leadership of the church. The church holds the view that the prophet is actually a pastor or a teacher, in charge of a congregation, who also possesses a special grace of seeing (that is, in vision and dreams) and hearing from God, sometimes audibly. Thus, the prophet receives messages from God through visions, dreams and hearing. 103 Ibid. 51 University of Ghana http://ugspace.ug.edu.gh According to the tenets of the church, when a prophet comes up with a message from God for the church or conceming an individual in the church, the General Council of the church or the elders will examine whether it is from God. This enables the individual who claims to operate as a prophet to weigh himself and the message to ensure that indeed the 'lord' had spoken or revealed something to be delivered to the church or an individual. Another important thing to note about the notion of prophets in the Church of Pentecost is that it is the General Council of the Church that confirms and ordains one (that is, a pastor or a teacher of the church) as a Prophet. Thus, one can only be ordained a Prophet after he has served as a full time Pastor or Teacher in the church, and as soon as he is ordained a Prophet, he moves into the administrative role of the church. Thus, hardly would one see a prophet of the church organizing 'prophetic services' or 'ministering prophetically' as compared to prophets of other groups. The Church of Pentecost has many prophets (who are mainly men because they do not ordain women into the 'ministerial office'). One of such is Prophet M. K. Yeboah; a founding father and former Chairman of the Church. 52 University of Ghana http://ugspace.ug.edu.gh Prophet Martinson Kwadwo Yeboah Background: Prophet Yeboah was born to Opanin Gideon Kwame Oapaah and Madam Martha Abena Fosuah on the 24th of November 1924 at Koforidua in the Eastern Region of Ghana. He had his elementary education at Sf. John's SPG School at Aduamoah, Kwahu (1933-1937), and continued at Nkwatia Presbyterian Junior Secondary from standard one to three (1937-1939). He completed Presbyterian Senior Secondary School, Mpraeso, from 1940-1943. Prophet Yeboah, having studied stenography, moved into petty trading business. He was employed by CFAO as assistant storekeeper for five and a half years and became a wholesale keeper for two years at the Eastern regional branch. Prophet Yeboah's Conversion and Call into Ministry A convention held at Koforidua by the Apostolic Church led to the conversion of Prophet Yeboah. On that day, he moved forward to accept the Lord Jesus Christ as his personal saviour and was baptized with water. He received the Holy Spirit baptism three months after his water baptism in October 1947. 53 University of Ghana http://ugspace.ug.edu.gh "p' roPhet Yeboah was called to be an overseer or an elder at the church's branch at Winneba in 1950. This led to his resignation from a company he was working with. He was ordained a Pastor and a Prophet in 1954. During his full-time ministry, the prophet is said to have given lots of prophecies about the Church, which came to pass. One of the retired apostles104 intimated that the Prophet prophesied about the future expansion of the Church of Pentecost all over Africa and beyond. According to him, the Prophet actually lived to see most of the prophecies come through. Some of the prophecies given by Prophet M. K. Yeboah concerning the Church of Pentecost are presented in the AppendixV. Furthermore, Prophet Yeboah had an advanced leadership course at Haggai Institute, Singapore, in 1981. He also attended the Bible and Tract Society (1952-1953) and took a four-week course at the Trinity College of Ghana and other courses as well. The effect of Prophet Yeboah's ministry is seen in the various leadership capacities he served in the Church of Pentecost as the chairman of the General Council of the Church. His ministry as a prophet was more of internal than external. in that. he communicated what was revealed to 104 An interview with Apostle Ampomah (rtd) of the Church of Pentecost on Saturday, June 26111,2004, at Accra, Ghana Museums, lO:308m. 54 University of Ghana http://ugspace.ug.edu.gh him Dythe HolY Spiff to the leadership Who 'judged' and carried it out When necessary. The Prophet's ministry was more of intemal in the sense that the healings, deliverances,·a nd prophecies were all performed within the arena ·o f the Church of Pentecost. This is because the leadership of the Church believes that the latter is never for those outside the church or "unbelievers". Unlike Prophet M. K. Yebooh, the new prophets' ministries are more open to the public. in that one needed not to bea Christian before being ministered to. Notwithstanding, Prophet Yeboah's ministry involved more of administrative work than 'prophetic services' . Prophets In the Charismatic Churches The phenomenon of prophetism is more pronounced in the Charismatic Churches. This is connected to their numerous programmes held on the various media stations. Some of these are: the Holy Spirit Campaign, the Hour of Deliverance, the Hour of Visitation. the Hour of Miracle, Your Miracle Encounter, Prophetic Encounter, Prophetic Service, Anointing Service. Almost all Charismatic Churches are noted for these practices. The group here is divided into two, namely, the mainline Charismatic Churches and the Prophet-led Charismatic Churches. This section briefly ss University of Ghana http://ugspace.ug.edu.gh discusses the phenomenon of prophets in the mainline \"naU:irtlU ,,"- Churches. The difference between the two is not so much stressed in this investigation since it is a matter of leadership style. The mainline Charismatic Churches are noted for having their founders and leaders mostly referred to as 'Bishop' or the 'General Overseer' . These bishops have prophets who are seen as co-workers and who actually serve under them. Like the Church of Pentecost. these prophets serve as resident 'pastors' of the branches of their churches. The difference here is that the prophets in the Church of Pentecost mostly perform administrative role at the regional level of the church (that is, mostly as the regional head of the church instead of the district level). Also, the latter observes the office of the apostle as highest in the church's leadership hierarchy. Example of the Bishops of the Charismatic Churches is Pastor Mensa Otabil (formerly 'Bishop') of the International Central Gospel Church who also has a popular prophet under him. The resident 'pastor' of the Frafraha branch of the church in Accra, is Prophet Yaw Annor. The ministry of the latter involves deliverance, prophetic and anointing services. He also has a monthly prayer conference for all believers and also for ministers of churches. 56 ,. University of Ghana http://ugspace.ug.edu.gh The style of ministering of Prophet Yaw Annor is more related to that of the prophets of the Prophet-led Charismatic Churches whose detailed information is found in the following chapters. Conclusion In a nutshell, the chapter has observed the phenomenon of prophetism from a historical perspective, particularly focusing on the early Prophets, Spiritual Churches, Pentecostal Churches, and the mainline Charismatic Churches. It has been noted that the phenomenon is not new in Ghanaian Christianity. A major characteristic of the early prophets is that they were not denominational, in the sense that they did not establish churches of their own as compared to the other strands after them. The early prophets "perceived themselves prophets raised by God to make people "tum unto Jesus"."IOS This also suggests the respect the early prophets had for the existing churches, though they were not ready to be controlled by them. This is a lesson to be noted in considering the contemporary practice. Furthermore, we can also realize a significant difference between the Spiritual Churches and the Pentecostal/Charismatic Churches with regard 105 Ayegboyin & Ishola, African Indigenous Churches: An Historical Perspectives, p. 23 57 University of Ghana http://ugspace.ug.edu.gh to prophets, and beliefs and practices. The former have their founders and leaders referred to as prophets106, but in the case of the latter, the founders and leaders are popularly called apostle, bishop, and reverend 107• Also, the Spiritual Churches, particularly noted for the use of items like candles, incense, holy water, holy oil, and holy sand for rituals and healings, are often considered 'demonic' by the leaders and followers of the Pentecostal ICharismatic Churches. In fact, these two groups are never bedmates. The Charismatic Churches are currently experiencing a new breed of prophets with a high rate of proliferation and with particular emphasis on visions, dreams and prophecies. The notable ones, among others, who have founded their own churches are Prophets Elisha Salifu-Amoako of Alive Chapel International and Emmanuel Kwaku Apraku of King Jesus Evangelistic Ministry. The ministries of the two are discussed in the next two chapters. 106 This is with the exception of the Apostles Revelation Society who refer to their founder and leaders as ~es and prophets. . . In the Church of Pentecost, it IS only the apostles and the prophets who are illegible for the chairmanship of the church. 58 University of Ghana http://ugspace.ug.edu.gh CHAPTER THREE Prophet ERsha 5allfu Amoako Background Elisha Salifu Amoako was born in 1966 and was raised in Kumasi by a muslim family who could not afford to send him to school in his early age. His mother's name is Emma Kande, and his adopted father's name is Alcwesi Amoako (an evangelist). Thus, he started school when he was already grown and did not even know his age. Salifu had passed the pre- school age before he was enrolled into regular school. Embarrassed about his age, he stopped after class one. Salifu thus took to the street; he began to smoke, drink and get involved in other forms of deviant behaviour. During the 1983 economic crises108, he came close to death when he and his friends went to steal petrol. The colleagues escaped, but he was arrested and tied to an orange tree in the bush. But for the timely intervention of a farmer, he would have been burnt alive. Tired of his kind of lifestyle, he sought to earn some income through pushing of trucks and carting goods. He was later employed as a pantry boy at Cambridge International School, Kumasi. 101 ~ economic crisis in 1983 was a period when there was serious food shortage in Ghana such that people wi1h money had to queue to buy food wi1h much diftic:ulty. 59 University of Ghana http://ugspace.ug.edu.gh Salifu, now Prophet Elisha Salifu Amoako, is married to Mouhe with one child, and is also the Founder and General Overseer of Alive Chapel International, a church which also has branches across the country and in Israel, Canada, Europe, and USA. Elisha Salifu Amoako and Francis Akwasl Amoako Evangelist Francis Akwosi Amoako, from Kumas;, the Ashanti Region of Ghana, was a member of the Assemblies of God Church. He believed he was called to preach the gospel of Jesus Christ and deliver people from hell and demonic holds. He had a strong conviction of being called by God as an evangelist who was not supposed to start or establish church/denomination under his leadership; this he pledged to aU his followers. 109 Akwasi Amoako, having felt the call of God upon his life, went to the Assemblies of God Bible School at Saltpond, in the Central Region of Ghana. He stopped the schooling after one year claiming that the three- year training for him was too long. He then went and joined the local church as an evangelist and eventually started a purely evangelistic ministry called the Resurrection Power Ministries, a ministry which attracted lots of young men who felt called into the service of God. 109 See the 10· Anniversary (1988 - 98) Brochure of the Resurrection Power and Living Bread Ministries Internationat. Accra, p. 5 60 University of Ghana http://ugspace.ug.edu.gh Further, Akwasi Amoako is one of the most radical preachers Ghana had of our time. His messages in the past were characterized by lots of 'insult' against the political leaders (particularly. the then ruling People's National Defensive Council. PNDC. government). Christian leaders. and the traditional priests and priestesses. He insisted on national repentance and duty to God since sin and wickedness were prevalent in the country. It is strongly believed that the ministry of Akwasi Amoako has tremendous impact on the present-day prophets. He. at best. can be described as the father of neo-prophetism partly because he has influenced the prophets studied in this work. Conversion and Call Into Ministry It all began on a Friday afternoon. when one of the teachers of Cambridge International School. Mr. Awuah. having noticed his diligence at work. expounded the gospel to him. That simple approach led him to accept Christ. The teacher then introduced Salifu to the Assemblies of God Church at Bantama in Kumasi. Because Salifu Amoako neither speaks nor understands the English language. which was the medium of instruction of the Assemblies of God Church at Bantama in Kumasi. he left to join the Resurrection Power Evangelistic Ministry at Santasi. 61 ,..' University of Ghana http://ugspace.ug.edu.gh Salifu observed the leader of the Resurrection Power Evangelistic Ministry, Evangelist Francis Akwesi Amoalc:o, and decided to under-study his ministry. In the church, Salifu served as one who set-up and arranged the instruments and the equipments. In addition to this, Salifu also did the house chores for his mentor. Salifu stayed in the house of the late Evangelist Amoalc:o's until his death in March 1990. The turning point of Salifu's life came a week before his mentor, Evangelist Amoako, died. According to him, it all happened one night when he was sleeping in the Evangelist's car parked in the house. The Evangelist. at dawn, came out three times and laid his hands on him. On the third occasion, the Evangelist prophesied that the anointing on him would come upon young Salifu that God would use him in the nations.· The evangelist blessed him again and went away never to return alive. Narrating the story in his bookllO, Prophet Salifu said when the news of Evangelist Amoako's death got to him, he felt miserable and devastated until one day he locked himself up in a room for hours to seek the face of God in prayers. According to him, it was during this period that God spoke to him in the very words of the late evangelist. God promised to use him all over the world and take him to his spiritual father. He claimed that although he was convinced of the call, he still did not know how it could 110 Elisha Salifu-Amoako, YOlO" Angel Will Come (Acc:ra: Alive Publications, 2000) 62 University of Ghana http://ugspace.ug.edu.gh be fulfilled since he was virtUally an illiterate- unable to read, write, and speak English. Some of the Major Teachings of the Prophet As a 'prophet' and the leader of a church, The Prophet has preached and taught his adherents various spiritual messages. Some of these messages, which are more or less emphasized in the church, have been published as books bearing the title: Your Angel Will Come and Vision And Provision. The first book: Your Angel Will Come In this book the Prophet stresses the importance of the ministry of angels in the day-to-day life of a Christian. According to him, the time has come for the church to reconsider her attitude toward the operations or activities of angels. As he puts it: In these last days the glory of the Lord's temple shall be greater than that of the former. Miracles, signs, and wonders are going to be the order of the day. The young people shall see visions, while the old men dream dreams as a sign of the end-time. More and more of the spectacular things thQt shall happen in these last days shall be accomplished through the ministry of angels. I I I Salifu-Amoako holds the view that the purpose for the creation of angels is that they would minister to human beings who are the heirs of salvation (Hebrews 1: 14). He asserts that the angels are not to be worshipped 111 SaIifu-Amoako, ibid p. 3 63 University of Ghana http://ugspace.ug.edu.gh ~(Colossians 2: 18), and whenever we worship or attempt to worship the angels, we abuse the purpose of their existence. Also angels are purposely made to worship God and to serve the saints; they stand before God day and night; they also go ahead of the believer to prepare a way and bring the believer where God expects him to be. For him, anytime there is an angelic appearance, there comes the glory of the Lord, and strange and spectacular things happen. The Prophet considers the following as the characteristics of angels: 1. Angels are heavenly spirit beings who can assume human form when sent on a particular assignment (Gen. 18:2,8; Heb. 13:2). They can appear in a human form to deliver a message and for specific purposes. 2. Angels possess personalities and express emotions (Luke 15:1-10); Passion (Gen. 6:1-4); Appetite (Gen. 18-8; 19:3); Anger (Rev. 12:13); Desires (1 Pet. 1:12); Intelligence and Wisdom (2 Sam. 14:20; Matt. 24:36; Eph. 3:10); Patience (Num. 22:22-35); Meekness (2 Pet. 2:11); Holiness (Mk. 8:38); Obedience (Psa. 103:20; Matt. 6:10); Knowledge (Matt. 13:2; 1 Pet. 1:12); Will Power (Isa. 13:12-14); Ability to speak (1 Cor. 13:1). He relates that angels were created before the earth was formed. They are organized in a hierarchy, innumerable and are obedient in carrying 64 University of Ghana http://ugspace.ug.edu.gh out any responsibility assigned to them. They are subject to God and are interested in earthly affairs. On the appearances of angels, Salifu holds the view that the Bible, especially the Old Testament. displays several instances of angels appearing to people with divine commission and message. An example is drawn from Genesis 16 where the angel of the Lord appeared to Hagar while she was running away from Sarah and asked her to return. The angel assured Hagar of God's blessing upon the child. because God had made a covenant with Abraham. Angels also appear to be so powerful and mighty that nothing can stop them from performing any assignment. They are very sharp and can appear anywhere and at anytime. Because they are so ubiquitous and powerful, they sometimes take human bodily form to relate to man so that we can accept them. In addition. they also speak any language. They can communicate with one specifically in one's local dialect. In their invisible form among believers, the angels ascend and descend to the presence of God with our prayers. They see us at all times but if there is the need for us to see them, they can appear to us visibly. They can engage in human activities like eating, as is described in Genesis 18. 65 University of Ghana http://ugspace.ug.edu.gh AlSO some angels have appeared to people as doctors, mechanics, drivers, lawyers, etc. They can at times disguise themselves into paupers or beggars and come to us (Hebrews 13:1-2). Furthermore, Salifu stresses the need for one to be aware of his or her angel. This is because angels never appear until they have a divine message to deliver. And so one must be aware of angelic presence so as to receive them as God's messengers sent to us. To be aware of angelic presence one should be able to "see". This is because angels will never work mysteries for you until you are aware and knowledgeable of their presence. For example in Genesis 18:1-2, we read: And the Lord appeared unto him (Abraham) in the plains of Mamre; and he sat in the doors in the heat of the day. And he lifted up his eyes and looked, and 10 three men stood by him and when he saw them, he ran to meet them from the tent door, and bowed himself towards the ground.112 Here, Abraham was able to see the angels and ran to them. According to Salifu, one of the ways to recognize your angels and be able to entertain them is bearing the fruit of the Spirit (Galatians 5:22). Salifu, discussing the work of angels in the end-times, asserts that the work of angels will not cease or end with the present generation; angels will have part to play in God's end-time events. In these end-times, the entire III King James VersiOD 66 University of Ghana http://ugspace.ug.edu.gh ~hurch of God shall experience great and mighty things that will bring about surprise in the minds of people. And the main instruments the Lord will use to accomplish some of the things shall be angels on assignment (Matt. 24:31; 1 Thess. 4:16; Matt. 13:46). Many diverse miracles shall take place, and there will be signs and wonders to magnify the ministry of angels. In sum, Salifu is of the opinion that angels have been and are actively involved in his ministry as a prophet. He, as a result. encourages his adherents to yearn to perceive or "see" their angels since they have been coming to them with answers to their various requests. The Second Book: Vision and Provision In this book,113 Salifu spells out what a vision from God entails, and possibly how to fulfil it. Here, he defines vision, literally, as "the phenomenon of seeing beyond the natural. either through a trance, a dream, or one's imagination. It can be used figuratively to represent an ideal to which one aspires; a goal. or future achievement."114 In this context, he asserts that God must give the vision. He argues that if the source of the vision or goal is God, then that vision is divine. If it is divine, then it is supernatural. If it is supernatural. then it is 113 Elisha Salifu-Amoako, Vision and Provision (Accra: 2000) 114 Ibid, p. viii 67 University of Ghana http://ugspace.ug.edu.gh achievable because the supply of provision will also be supernatural. And for him. divine provision refers to everything it takes for the vision to be accomplished. Divine provision includes material things such as money. buildings and other property; social favour and recognition; health and strength; human resources; spiritual gifts and anointing. All these and others contribute to the fulfilment of divine vision. Salifu holds the view that all Christians have what it takes to achieve their God-given visions in life. which leaves no room for failure. For failure is never in the plan of God. Yet we see many so-called children of God struggling through life. The secret is where there is no vision. the people perish: but he that keepeth the law. happy is he. (Proverbs 29:18) 115 Furthermore. on vision and time. Salifu asserts that many people in the world today are not living a fulfilled life because they have missed the 'timing of God' for their lives. People are fond of putting blame on others because of their failure in life. For him. some normally fail not because of witches or demons. but because they do not recognize the importance of time. lIS Ibid, p. x 68 University of Ghana http://ugspace.ug.edu.gh The fact is that men and women who are successful in lite are Tnose wnu discover their God-given time and make profitable use of all opportunities. The following is a long quotation on 'vision' and 'tower' from the book in question for the purpose of analysis in the discussion chapter: I will stand upon my watch, and set me upon the tower, and watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2: 1 "Setting yourself upon your tower" is to position yourself at a place where God's vision can reach you. A tower is an elevated part of a building, the part that stands out for all to see. It is a structure that often symbolizes protection and defence. It also has to do with superiority or elevation, in this case, spiritual upliftment. When a person sets himself on a tower, he becomes sensitive to God's voice and develops spiritual eyes that make him see the extent of his vision. In Proverbs 18: 10, the Bible states that the name of the Lord is a strong tower: the righteous runneth into it, and is safe. For the vision to be safe and secure, we ought to be strategically positioned. We must make the name of the LORD your ground and source of strength. We need to upgrade our spiritual antennae by watching through prayer and the study of His Word. At the temptation of Jesus, when the devil took Him to a high mountain, (Matt. 4:8) he made it possible for Jesus to see the extent of His vision and purpose. Jesus saw all the kingdoms of the world from that level of His elevation. I believe that 69 University of Ghana http://ugspace.ug.edu.gh Jesus was strengthened by what He saw, was able to resist the devil even more vehemently. Since we are determined to fulfil our God-given vision, there is the need to position ourselves strategically. Where necessary, we may even have to build the tower for ourselves. We need to sit down, count the cost, and build a strong tower for fruitfulness in all our endeavours.116 Salifu also maintains that every vision should be written down, and outlines three reasons why this should be the case: 1. That what you write down becomes a point of reference for the development of your divine vision; 2. That the record serves as remembrance of what God has told you concerning the vision; 3. That the record serves as a motivating factor any time you remember the vision. These reasons are supported with the following Biblical references: Hab. 2:2; Galatians 6:11; Deuteronomy 27:8; and Joshua 8:34-35. Furthermore, Salifu maintains that the church of God is made up of 'specialists' who have received visions with precision from God, and that one does not have to cross the vision of the other visionary. He thus 116 Ibid, pp. 12-14 70 University of Ghana http://ugspace.ug.edu.gh encourages everyone to pursue his/her own visions in life without being disturbed by another person's vision. In summary. Salifu maintains that angels play an important role in his ministry since he claims to see or perceives them all the time in his ministration: he sees angels touching and healing people. revealing hidden things to him. the prophet. Again. he holds the position that his ministry is successful because of his understanding of divine vision and provision. Prophet Sallfu Amoako and Alive ChapellnternaHonal Salifu. with much conviction. started a small fellowship in Kumasi. He claims. one day. he fell into a trance in which God showed him the Orion Cinema house (in the city of Accra. located at Kwame Nkrumah Circle) where he saw himself in the midst of multitudes. ministering and performing signs and wonders. Following this. in early 1990. Salifu moved from Kumasi to Accra to pursue what God had revealed to him. In Accra. he stayed at Adabraka where he gathered a few people and began to pray in the Achimota forest. In 1994. Salifu started a fellowship at Mataheko. a suburb of Accra. According to him. it was here that he was directed by God to a 'J D-Day Ghana For Christ Believers' All-Night'. And to him. the programme served 71 University of Ghana http://ugspace.ug.edu.gh "to announce his ministry to the nation, with signs, wonders, and prophetic manifestations. In addition, he narrates that these signs, according to God's word to him, were to prove that "Jesus Is Alive". He thus named his church accordingly: 'Jesus Is Alive Evangelistic Ministry' at Orion Cinema Hall in 1994. On the 10th of January 1998, the 4QOO-member Alive Chapel International was inaugurated. Doctrines of the Church The vision of Alive Chapel International is to win lost souls for Christ and to plant churches and establish God's people through teaching and preaching of God's word and the prophetic ministry. They also believe God has given them the mission of establishing God's people through God's prophetic word. This and the details of what they believe and teach are published in a booldet117 form. The doctrine is summarized as follows: 1. They believe and teach salvation by repentance and faith in God (Jesus) (Acts 2:38; 16:30-31); 2. Water baptism by immersion (Acts 2:41; 8:38-39); 3. The baptism of the Holy Spirit with the evidence of speaking in tongues (Acts 2:38-39; 10:44-46); 117 Kwadzo Bempah (eeL), Fortified Foundation: A Discipleship Course Handbook For New COflVerts and AU Believers (Accra: Alive Publications, 2000). 72 University of Ghana http://ugspace.ug.edu.gh 4. Gifts of the Holy Spirit and laying on of hands (1 Corinthians 12:4, 7, 11; 14; Acts 13:3); 5. Resurrection of the dead (Acts 9:36-40); 6. The judgement of God (Acts 5:3-6; 13: 10 -11); 7. The second coming of Christ (2Thess. 1:7; Zach. 14:4,5,8). They also believe in rapture (lThess. 4: 17; John 14:3; 1 Corinthians 15:51-52, etc).118 The church also has detailed doctrines on Salvation, The Word of God (Quiet Time), Prayer, Water Baptism, and The Holy Spirit/Baptism of the Holy Spirit, Tithing, Christian Fellowship, Victorious Christian Living, Holy Communion, and Evangelism. This can be found in the appendix IV of the work. The Organizational/Leadership Structure of the Church The following is the functional organizational structure of the Alive Chapel International: Founder & General Overseer The founder and General Overseer, Prophet Salifu-Amoak.o, is the highest authority in the leadership of the church. According to the structure, the Founder and General Overseer delivers vision and direction of the church. 118 Ibid. University of Ghana http://ugspace.ug.edu.gh fhus. it is the role of the Prophet to give vision and direct the church as a whole.· The Financial ConiTol Committee and the Executive Board follow directly. Rnancial Control Committee The Financial ConiTol provides financial information (budget. actual and forecast profit & loss account. balance sheet. & cash flow as well as requirements for significant expenditure). The board reports directly to the Founder & General Overseer. that is. Prophet Elisha Salifu-Amoako. Executive Board The Executive Board comprises . Chairman, (appointed by the General Overseer), Finance Director, Marketing & Events Director, Resident Pastor, and two other persons as determined by the General Overseer. The board is supposed to report to directly to the Founder and General Overseer, the Prophet. Details of this are in the appendix of the work. Annual Programs The church holds two major programs annually, namely, "Back to the Bible", and "Catch the Fire". The main purpose for organizing the program captioned "Back to the Bible" is to remind the adherents that the Bible is the final authority to everything they do and the foundation of Christianity. According to the interviewee who is also the resident pastor of the church 74 University of Ghana http://ugspace.ug.edu.gh "at Orion. Circle. they believe that all the various activities that go on in the church (that is. universal) shall come to an end. and so there is the need to let the clients hold on to the Bible. which abides forever. Leaders of other Charismatic Churches are called upon to teach the congregation about the importance of the word of God. The program is organized for one week in the month of June. The annual program captioned "Catch the Fire" in held for a week in every December. With the Prophet Salifu-Amoako being the main speaker. other prophets are invited from other Charismatic Churches to teach. Here. the main aim of the program is to impart spiritual gifts to the lives of those who attend the services. Other Practices The prophet makes use of items like oil. handkerchiefs and honey to administer healing and deliverance and as a means to empower the clients for wealth or prosperity. The Prophet. as well as other ministers in the church. claim that the former is solely carried out by 'prophetic or divine direction. That is. the Prophet or the minister in the course of preaching uses a particular item for ministration as the Holy Spirit directs. The term 'prophetic' simply refers to their alleged ability "to foretell the hidden events of an individual or a group." 75 University of Ghana http://ugspace.ug.edu.gh Anointing Service The anointing service is also a time of 'impartation' of spiritual gifts and to empower the clients to make wealth. Here, oil is mainly used on the clients. On one hand, the church provides oil in a bowl for the prophet to use to anoint the clients, while on the other hand. clients are asked to bring oil to service. The Prophet. after preaching. asks that the oil be lifted up for him to pray. After this the clients may be asked to pour the oil on themselves in order to be prayed for instantly or to take it home. Sometimes. during the anointing service. one identifies two forms of oil. namely. the 'bottled or bowled oil' and the 'horned oil'. The 'homed oil' is oil poured into on animal horn and this is used by the Prophet to pray for clients. The Prophet tells them that the oil in the horn enables one to possess power to become richer. It can be alleged that the bottled oil or the oil in a bowl is used to pray for clients who ore unable to give big money to the church. It must be noted that the anointing service is also considered as 'prophetic service'119. Thus. the clients toke all that goes on in this meeting as 'prophetic'. 119 See explanation on "prophetic service' under definition of the term 'prophet' in chapter one. 76 University of Ghana http://ugspace.ug.edu.gh The prophet holds the view that the 'anointing' brings about material prosperity. that is. the 'power to make wealth'. During this period. the Prophet or the speaker raises huge funds. There is a notion that the bigger amount one gives the more anointing one receives. It was observed that the 'rich' are anointed first before the 'poor'. apparently because those who are rich are able to give more money. On the issue of the use of handkerchiefs. the Prophet gives them out freely to the clients. and they claim 'silver collection I is taken after service to help to defray the cost. Clients are sometimes asked to come along with handkerchiefs for prayers. Here. the Prophet tells the congregation that prayers have been said over the handkerchiefs and that the client should expect miracles as they use them. Leadership Training The church organizes a one-year training program for lay leaders of the church. During the period. teachers are invited from other theological seminaries to teach the students. The stUdents are taken through basic pastoral training after which they are ordained to work as lay pastors in the church. At the time of the study. the number of enrolled students was fifty. 77 University of Ghana http://ugspace.ug.edu.gh The Prophet and the Media Prophet Salifu Amoako and the Alive Chapel International hold a media program dubbed "This Is Your Day" on TV3. a Ghanaian television station. The purpose of this media-broadcasting program is to extend. particularly. the healing. deliverance and miracle ministry of the Prophet to a greater audience in the country. As he puts it. "this program is designed for you. for God has a plan for your Iife"l20 The program was started in the late 2002. The process here is simple. Salifu Amoako delivers a short exhortation for about fifteen to twenty minutes and then moves on to 'ministration'. a stage where the Prophet 'prophetically' prays121 for people to receive their miracles. There are clients who testify to the 'positive' impacts of such programs on them. See more on this in the next chapter. Ecumenlsm Prophet Salifu Amoako and the Alive Chapel International acknowledge the ministries of other Ministers of the gospel. This is demonstrated in annual and occasional programs of the church during which invitations are extended to other ministers endowed with particular gifts in the knowledge of the Bible. Here. ministers from the mainline Charismatic :: Except from Alive Chapel TV Broadcasting programs at GTV on Tuesdays, 5:30am. Here the Prophet calls out people who are hurting on any part oft heir bodies and prays for healing fro them. People who are normally touched by the prayers offered by the Prophet visit the church to report to them of the healing or deliverance experience. 78 University of Ghana http://ugspace.ug.edu.gh The Prophet and the Media Prophet Salifu Amoako and the Alive Chapel International hold a media program dubbed "This Is Your Day" on TV3, a Ghanaian television station. The purpose of this media-broadcasting program is to extend, particularly, the healing, deliverance and miracle ministry of the Prophet to a greater audience in the country. As he puts it, "this program is designed for you, for God has a plan for your Iife"120 The program was started in the late 2002. The process here is simple. Salifu Amoako delivers a short exhortation for about fifteen to twenty minutes and then moves on to 'ministration', a stage where the Prophet 'prophetically' prays121 for people to receive their miracles. There are clients who testify to the 'positive' impacts of such programs on them. See more on this in the next chapter. Ecumenism Prophet Salifu Amoako and the Alive Chapel International acknowledge the ministries of other Ministers of the gospel. This is demonstrated in annual and occasional programs of the church during which invitations are extended to other ministers endowed with particular gifts in the knowledge of the Bible. Here, ministers from the mainline Charismatic :: Except from Alive Chapel TV Broadcasting programs at GTV on Tuesdays, 5:30am. Here the Prophet calls out people who are hmting on any part of their bodies and prays for healing fro them. People who are nonnally touched by the prayers offered by the Prophet visit the church to report to them of the healing or deliverance experience. 78 University of Ghana http://ugspace.ug.edu.gh The Prophet and the Media Prophet Salifu Amoako and the Alive Chapel International hold a media program dubbed "This Is Your Day" on TV3, a Ghanaian television station. The purpose of this media-broadcasting program is to extend, particularly, the healing, deliverance and miracle ministry of the Prophet to a greater audience in the country. As he puts it, "this program is designed for you, for God has a plan for your life"l20 The program was started in the late 2002. The process here is simple. Salifu Amoako delivers a short exhortation for about fifteen to twenty minutes and then moves on to 'ministration', a stage where the Prophet 'prophetically' prays121 for people to receive their miracles. There are clients who testify to the 'positive' impacts of such programs on them. See more on this in the next chapter. Ecumenism Prophet Salifu Amoako and the Alive Chapel International acknowledge the ministries of other Ministers of the gospel. This is demonstrated in annual and occasional programs of the church during which invitations are extended to other ministers endowed with particular gifts in the knowledge of the Bible. Here, ministers from the mainline Charismatic : Except from Alive Chapel TV Broadcasting programs at GTV on Tuesdays, 5:30am. Here the Prophet calls out people who are hurting on any part of their bodies and prays for healing fro them. People who are normally touched by the prayers offered by the Prophet visit the church to report to them of the healing or deliverance experience. 78 University of Ghana http://ugspace.ug.edu.gh ""Churches are called upon to teach the whole congregation on particular topics designed by the leadership of the church. The invited ministers include Bishop James Saah of the Christian Action Faith Ministry International. Rev. Sam Korankye Ankrah of the Royal House Chapel International. Rev. Christy Doe-Tetteh and others from Nigeria. As noted earlier, the idea behind the "Back to the Bible" annual program is to create a platform whereby other gifted ministers have the opportunity to impact their gifts to the members of the Alive Chapel International. Also, such programs enable the members to interact with other ministers of the gospel thereby bridging the gap of denominational differences. Salifu Amoako has not much to do with the Classical Pentecostal Churches and the Mainline Historical Churches because of the kind of orientation received from his mentor, Evangelist Francis Akwasi Amoako. In his days, Akwasi Amoako considered the leaders of both the Historical and Classical Pentecostal Churches as pastors or preachers whose ministries were not backed by the power of the Holy Spirit and so needed to repent for a renewal from God. This attitude resulted in a lack of respect for the then Christian leaders, especially, by the followers of Akwasi Amoako. Thus, till now, Salifu Amoako and his followers consider 79 University of Ghana http://ugspace.ug.edu.gh these older churches as not capable of engaging in healing and deliverance ministry. Conclusion One interesting thing we need to note is that, despite the fact that he had no formal classroom education, Salifu uses the English language in preaching and teaching which is interpreted into the local language by an interpreter. Of late, Salifu uses a laptop computer to preach and despite the several criticisms about his practices, Salifu can be commended for the effort and determination to learn to have command of the English language, though one can also not overlook the numerous grammatical errors. Another important observation is the ostentatious interior decorations of their place of worship. The seats of the Prophet and his wife are made from expensive materials set against a background of expensive and flamboyant curtains. Concerning his personality, Salifu Amoako is a simple and approachable man. However, a careful observation reveals a wide gap between him and the members of the church. He wears expensive clothes and puts up expensive adverts during his public or outdoor crusades. 80 University of Ghana http://ugspace.ug.edu.gh We have looked at his background. conversion and call into ministry. and some of his teachings published as books (Your Angel Will Come and Vision and Provision). Also. we have learnt how the Alive Chapel International begun, the doctrines of the church, the organizational structure, annual programs and other practices of the church. Concerning the future, the Church has plans of establishing a secular school (from primary to university) as its contribution to national development. This is seen in the leadership's effort to come out with the constitution of the Church. Also, to make this vision a reality, Salifu Amoako has been recruiting Christians with first-degree qualifications to work with as administrators and pastors to harness their skills to achieve the church's objectives. 81 University of Ghana http://ugspace.ug.edu.gh CHAPTER FOUR Prophet Emmanuel Kwaku Apraku Background Kwaku Apraku was born in 1968 at Berekum in the Brong Ahafo Region of Ghana. His parents, who were 'traditionalists', could not afford to give him formal education and as such he dropped out of elementary school. Apraku is married with three children. Apraku, now popularly known as Odumgya Tutugyagu 122 Prophet Emmanuel Kwaku Apraku, is the Founder and the General Overseer of King Jesus Evangelistic Ministry, one of the New Charismatic Churches in Ghana, which has its headquarters in Accra, Manet Court, Spintex Road. Conversion and Call of Prophet Emmanuel Kwaku Apraku Apraku comes from a 'traditional' home where he was forbidden to attend church. He joined vagabonds in the area and, became a juvenile delinquent. This naturally led him into lots of deviant practices such as stealing, drunkenness, sexual promiscuity, etc. On the January 21, 1982, Apraku stole somebody's fowl, which led to his arrest. He was sent to Berekum Police Station, Brong-Ahafo Region. Whilst 122 The literal meaning of Othongya TlIIUgyagu is 'one who is able to quench fire and also able toexorcise the evil effects oft ile enemy's fire from its roots. such that it cannot be put together again'. 82 University of Ghana http://ugspace.ug.edu.gh in ''Custody, a rou1ine preacher, ,Pastor Kwabena Paul, visited and, according to him, 'prophesied' that Apraku was going to be used by God for Hiswork. He, however, continued. the deviant behaviour after his release from prison. Two weeks later, Apraku had a dream. In this dream he saw his father and himself entering the shrine. But at the entrance, he also saw a beautiful city, which had the inscription "King Jesus". He also saw Jesus being crucified on the cross with blood dripping down. And while watching this scene, he heard a voice saying: "this is the blood I shed for you and mankind, if you will believe in this blood and the name 'Jesus' I will perform signs and wonders through yoU."l23 He claimed he saw Jesus telling him if he did not repent he would go to hell. Apraku woke up from sleep and decided to give his life to Jesus by confessing Him as lord and Saviour. According to him, the name 'Emmanuel' was given to him in the dream. He maintains that though he was a bad boy, God loved him, called him, forgave his sins, and anointed him to heal and cure all kinds of diseases.124 He then began to move with Evangelist Kusi Beko, a popular Christian gospel musician, as a lay preacher. To translate his words, Apraku stresses that "Dr. Jesus is the m Apraku testifies during Sunday church service on 6* June, 2003, at the Church orernise. 1:1.4 Apraku gave pecsonal testimony in the course ofp reaching on Sunday, July 20" 2003 mommg· servt·ce at church premise. ' , 83 University of Ghana http://ugspace.ug.edu.gh ';naster and he Apraku is the servant of the church. I am a preacher, a defender and a witness to the gospel of ChriSt."125 In his early Christian experience, Apraku attended Christ Redeemer Church in Kumasi. Whilst in this church, he became an itenerant preacher. He preached at markets, car parks, roadsides or junctions in Kumasi and other districts of Ashanti Region. He later moved to Central Region, particularly, Swedru, Winneba, Ajumako, Oda and Besiase. At Oda, Apraku worked with the Oda Presbyterian Church deliverance group. Here, the church encountered some problems with him relating to the way and manner he conducts his deliverance services, particularly, the giving of oil to the victim to drink as a means of expelling evil spirits from the body. The Church saw his practices as more akin to 'witchcraft' activities. This compelled him to move from the town to Ajumako. At Ajumako, it is said that Apraku prayed for someone who had been in coma for days and the person got healed. The natives of the town vehemently opposed this and as a result they beat and threw him out. The natives of the land believed that such an act was against their "traditional religion" or practice since the victim allegedly might have been summoned to appear before the "ancestral court" to respond to some 125 Ibid. 84 University of Ghana http://ugspace.ug.edu.gh ~harges or serve as a witness to a pending case. The prayer of Apraku to restore the victim could result in serious punishments of the entire community by the ancestors or the gods of the land. Apraku later moved to Besiase where. according to him. he prayed for a sick child of a woman and the child was healed. The mother of this child. out of excitement and surprise. asked Apraku to move to Accra where he could reach out to more people who are suffering from many diseases and sicknesses. He agreed and finally moved to Accra in 1995. Some Major Teachings of the Prophet Apraku is more of a preacher than a teacher. His messages centre mainly on healing. deliverance. miracles. and prosperity. Mostly. the biblical texts are selected at random without expatiating on them. A tYpical example of his messages is titled: "Moay; nam anaa" ("Have you caught any frsh?").126 Apraku begins to call out the characters in the passage. 'Kwabena Peter. Yaw John and James' tried 'all seas from Ivory Coast to Ghana to South Africa to India and Egypt but there was no catch. He continues to say that the fishermen moved to 'Britain seas. Holland. Germany and the very cold seas of Russia. but they caught nothing.' 'Then. Owura Yesu (or 126 A~ was preaching ftom Luke 5: I-lion Wednesday, 21st May,2003, morning service, at church preonse. 85 University of Ghana http://ugspace.ug.edu.gh "Master Jesus) asked them to cast the net at a place and this caught plenty fish.' 127 The messages are combined with intensive prayer whereby a particular time is dedicated to the 'binding and loosing' of Satan and other enemies of progress. Another message preached or taught by Apraku is titled 050ro mu Soro (Heaven of Heavens). The message has to do with what enables one's giving to ascend to the throne of God. The Biblical reference is taken from the story about the sacrifice of Cain and Abel in the book of Genesis.128 He illustrates that Abel gave his best to God and so his offering ascended to the heavens. Cain gave the worst or the spoilt of his produce to God leading to a curse upon him. Apraku continues that the clients are cursed because of their wickedness, stinginess and inability to give out their best to God. He preaches that most of them are suffering from sicknesses and diseases because they find it difficult to let go their money for the work of God. Again, demons and witches from their families are able to plague them because of their stinginess. Prophet Apraku then calls on the clients to break from the curse upon them by giving their best to God. In the process of breaking the curses, an 127 Ibid. 128 Genesis 4: 1-15 86 University of Ghana http://ugspace.ug.edu.gh r- amount is demanded from the clients as a means to free them from every form of witchcraft activity over their lives. Thus, the teaching always ends with a form of offering. Prophet Apraku and .King Jesus Evangelistic Ministry Apraku had always envisioned his own church as he went round as a lay evangelist. The church existed in a form of fellowship (that is, a non- denominational group), particularly at Winneba and Besiase. However, the church was fully established in December 1998, in Accra. King Jesus Evangelistic Ministry has its headquarters in Accra. It also has various branches scattered all over the country. Church OrganlzationlA dministration An interview with a fonner presiding elder of the church reveals the following organizational structure of the church: 1. Board of Govemors 2. General Manager 3. Council of Elders/Deacons Board Board of Governors The church has a Board of Governors, made up of five members, which is the highest governing body, and of which Prophet Apraku is the 87 University of Ghana http://ugspace.ug.edu.gh chairman. The body is responsible for the general running of the church. They are also responsible for devising strategic plans for the gowth of the church. The members of the board serve as an advisory body for Prophet Apraku, the founder and the general overseer of the church. The Prophet is known to be a person with distracting or offensive mannerisms. This includes, the use of abusive words and frequently repetition of such phrases as "I say unto you," and so forth. As a result, as part of their responsibilities, the advisory board is supposed to advise him on issues concerning the use of language or expressions that are not edifying to the hearers, particularly when preaching. Asked about the readiness of the prophet to accept corrections and accept advice offered by the board, the interviewee said this has not been easy since the prophet would always want to have his way. He stressed that sometimes the prophet listens to what they offer as advise and go by it, but other times he bluntly refuses. Further, the board member said that the prophet mostly stresses his position as the prophet, founder and general overseer of the church. This tends to limit responsibilities as the governing body of the church. 88 University of Ghana http://ugspace.ug.edu.gh General Manager The church has a general manager, a pastor, who is responsible for the running of the headquarters of the church in Accra. He co-ordinates the activities of the various groups, (namely, Women's Ministry, Youth Ministry, Prayer Group, etc), in the church. Council of Elders The local branches of the church are governed by the Council of Elders, normally known as Deacons' Board among the Pentecostal Churches. The Council of Elders is responsible for the running of the local branches of the church. They are also accountable to the Board of Governors. Beliefs and Practices The church does not have any formal or written document that spells out their beliefs and practices. However, members interviewed claimed that like any other Charismatic Church, their beliefs are as follows: 1. Belief in One God and the Trinity (Father, Son and Holy Spirit); 2. Belief in the Bible (Old and New Testaments) as the standard and the final authority of the Christian Faith; 3. Belief in the virgin birth of Jesus Christ; 4. Belief in Baptism by immersion; 5. Belief in Divine Healing; 6. Belief in the Baptism of the Holy Spirit; 89 University of Ghana http://ugspace.ug.edu.gh 7. Belief in the 'Prophetic Ministry'. Apart from these basic beliefs. the church is noted for various practices. These practices are divided into two forms. namely. those not associated with daily worship and those associated with daily worship. Conceming practices not associated with daily worship. the church organizes annual conventions at the headquarters in Accra. At each convention. a 'Big' fundraising ceremony is organized in support of running of the church. and sometimes this fund goes into building of chapels. The church is also noted for some practices associated with daily worship. These include certain items. which are given out or literally sold to the adherents for prayers during church service. The items include bottled oil. toilet soap. lime. bottled honey. salt. handkerchiefs (normally white). porridge. and others. The following is a further report on how these items are used: 1. BoHted Oil The bottled oil. normally known in the church as 'anointing' oil. is prepared oil (that is. the popular medicinal olive or borges oil). which is poured in small 50ml bottles each. The bottled oil is brought in and sold in the course 90 University of Ghana http://ugspace.ug.edu.gh of preaching by the Prophet or after a 'motivating' testimony by a client. The cost of each bottte starts from five thousand to one thousand cedis. The Prophet calls the amount from five thousands in descending order to one thousand cedis, and people buy them depending on their financial strengths. However, the fixed price of the bottled oil as at the time of the study was five thousand cedis. The oil is normally applied in several ways. In the first place, in the course of service, the people are called forward to put down the money and take one bottte of oil. And as the Prophet directs, the bottle is opened and half of the content is poured on the head, and the other half is used to wash the feet. After this the Prophet leads them to pray in Twi: Ewurade, Hiri tnd£ £1<0 yi, Atanfo a wQmma meho nntQ me no, Se ll1ebQ mennsa mu bQ mpae a, Atraanaa ntse mfiri soro ngu Qmoso ma Qmo nwu. o Lord, From today onwards, All the enemies who are the cause of my suffering 91 University of Ghana http://ugspace.ug.edu.gh As I clap my hands to pray, May thunder strike them dead. An intensive and aggressive loud prayer follows the confession, after which the Prophet asks them to pronounce prosperity and progress on themselves. After the prayer the empty bottles are collected for refilling. Apart from the above. the oil is also sold during counselling and consultations. Here, the oil is given with specific direction to the individual who talces it home for use. Again, the individual is instructed to apply the oil to the affected area whenever they are in pain. One is also asked to drink the oil if the problem of pain is internal (example. stomach-ache). It should be noted that the adherents are not supposed to buy oil from any other place. They claim that prayers are said on the oil before they are sold and that it is not ordinary oil bought straight from the store. Thus, sometimes people travel from various places to the church premise just to buy the oil. 92 University of Ghana http://ugspace.ug.edu.gh 2. Toilet Soap Another item that is popularly associated with the church is toilet soap with an inscription "Kriss Soap" or "Premier Soap", manufactured in Ghana. According to the prophet. God gave him directions that the soap can be used to cure all kinds of diseases both internal and external. He claims the user can apply it by faith to the ailing part and the expected result shall happen. The soap is sold for five thousand cedis as at the time of this study. The prophet. in the course of preaching, asks that the soap be brought. He then pours them out on the floor and asks those gathered to put the money down and take the soap. It is a regular practice in the church. Sometimes, the selling takes place after testimonies from the adherents concerning the effectiveness of the soap. Here, one who has applied the soap and claimed to have experienced a change is called upon to give testimony to that effect. This is what they normally do to motivate other people to buy the soap. There are various ways of applying the soap. The client is instructed to dissolve the soap in water and drink it. especially, if the problem is internal. Again, one can smear it on the affected parts (that is, external). Others actually use it as bathing soap. 93 University of Ghana http://ugspace.ug.edu.gh One interesting thing to note here is the enthusiastic and aggressive attitude with which the soap is bought. That is, people literally rush for it. It is also sold during consultation times. 3. Lime The use of lime for healing and deliverance is very much peculiar to the ministry of Prophet Aproku as compared to other prophets. The adherents are normally asked to come along with lime to church or sometimes the Prophet sells the lime to them at a price during 'ministration'. The lime is applied according to the prophet's direction during 'ministration'. It is smeared on the body before bathing. The client is supposed to smear the limejuice on the body 30 minutes before bathing. The lime is mostly used for healing and deliverance purposes. Clients are told that the application of the lime brings about tremendous positive effects - heals sicknesses and other desired breakthroughs in all areas of life. 4. BoHied Honey A small bottle containing about SOml of honey goes for five thousand cedis or more. The Prophet sells the honey in the same way as the oil. Those who buy it are to use it for their porridge or beverage. They are not to use sugar when administering the honey. Unlike the oil, the honey is 94 University of Ghana http://ugspace.ug.edu.gh sent home for use. Clients are assured that their 'miracles' will definitely come if they use it by faith. 5. Porridge It is a usual practice of the church to give out porridge (prepared with corn dough) to clients or members after church service at a price. After church service members are asked to form a queue for the porridge. The porridge is also believed to be a means by which one can be healed or delivered. Again, this could literally be taken to mean a "breaking of fasting" for the congregation due to the lengthy nature of the service - from morning to evening - and the high possibility that some might need some food to give them strength to go bock to their various homes. 6. Salt During Sunday morning service on August 3, 2003, the Prophet announced a new direction received from God concerning salt. The Prophet declared that they had fasted and prayed over the salt for 28 days. He added that the salt would not be given out for free because he used his money to buy it and so clients had to pay for it. The salt is supposed to be used for cooking for days consecutively, after which the expected miracle will happen. 9S University of Ghana http://ugspace.ug.edu.gh ' '~Handkerchlefs The Prophet, as common practice in his ministry, from time to time sells out new white handkerchiefs to the adherents at a price, which usually varies depending on the season. For instance, these handkerchiefs are sold to raise funds for particular purposes. Here, the Prophet calls out an amount, for instance, five hundred thousand cedis, and whoever gives such an amount is given one handkerchief. The handkerchief is expected to enable the user obtain favours. The client is supposed to wipe the face with the handkerchief whenever they are asking for favour from any superiors or individuals who are in positions of authority, for instance, a diplomat for a visa to travel. 8. Others Apart from the above items, the Prophet sometimes, in his ministration, gives out certain items like sugar cubes, toffees, raw eggs etc, at a price. This is normally done at the fund-raising ceremonies of the church. Counselling and Consultation The counselling and consultation sessions are periods during which individual clients relate their problems to the Prophet as well as other pastors of the church for prayer and what they normally call 96 University of Ghana http://ugspace.ug.edu.gh "akwankyere", that is to find "direction". The following are the counselling hours: Wednesdays: 6.30am - 9.00am Sundays: 6.30am - 10.45am Apart from the above days, the Prophet sometimes calls for counselling on Mondays, Thursday and Sundays after church service. Counselling and consultation is considered to be very essential for the clients, since that is the time they meet the Prophet personally to share their problems with him. The Prophet arrives and takes his seat to begin the counselling and consultation session, The clients are then given the opportunity to see the Prophet one after the other. The client sits before the Prophet who, through dialogue, diagnoses the cause of the problem and gives out a bottle of oil or a cake of soap, at a price, depending on the nature of the problem. He then prays for the client. Usually, each client does not take more than 10-15miutes in counselling since there are usually a lot of people to be attended to. It must be noted here that, mostly and strictly, one needs to receive a number in order to be attended to by the Prophet. Again, this is because 97 University of Ghana http://ugspace.ug.edu.gh "of the large number usually present for counselling and consultation. The Prophet mostly does not attend to all the clients waiting at a time for counselling and consultation. He sometimes ends the counselling as and when the Spirit asks him to or he feels like. The Prophet is much concerned about orderliness in counselling. He therefore does not hesitate to reprimand the clients in the event of a rush or disorganization in the sitting arrangements. Worship/Service The church does not follow a strict order of service. The service, as usual, storts with about 30 minutes of opening prayer, sometimes that is followed by one and half hours of teaching or preaching by the Prophet. Also, the opening prayer is followed by praises and worship, which is often led by the Prophet. The teaching is followed by what they call 'seed offering' which has to do with one's faith in the message preached. Here, the prophet calls to the front of the congregation as many as are prepared to give special offering, sometimes the amount is specified. Persons who respond to this call are prayed for and also prophesied to as the 'Spirit' leads, the prophet. Praises and worship or adoration comes after the time of teaching. For most worshippers, this is a very lively time in the service. The local Ghanaian gospel songs are sung with stringed and other instruments. 98 University of Ghana http://ugspace.ug.edu.gh For the Prophet. the praises and worship time must be taken seriously by all gathered to worship with them. Because of its importance, the Prophet is mostly seen rebuking vehemently those who are spotted seated during this time. Everyone is supposed to be up standing except the disabled. The Prophet narrates to the congregation the importance of "respecting" the time of praise and worship. He tells the gathering that no one is too big in the presence of God, for before Him everyone is nothing. Further, he says: Adebaako nna Onyankropon nntum me nnYE, Enne ayeyie ne Qsom. No eno no Onyame PESE YEYE ma no. Se YEbesom no. There is one thing that God cannot do for Himself, and that is praise and worship. And that is what He expects us to do for Him. To praise and worship Him. The belief is that God literally comes in there during the praise and worship to receive adoration and also to bless His people. As such the people get very much involved expecting answers to their problems. 99 University of Ghana http://ugspace.ug.edu.gh Days of Worship/Service are as follows: Sundays: Normal Service (7am-2pm) Mondays: Normal Service (7am-lpm) Tuesdays: Prayer Service (7pm-10pm) Wednesdays: Miracle Service (7am-2pm) Thursdays Power Service (7pm-10pm) Fridays: Morning-Deliverance/Healing Service (7am-l pm) Fridays: Evening-All-Night Prayer Service (8pm-4.30am). The Prophet, in addition to the above has fixed days of service, sometimes or more often calls for continuous meetings of the whole congregation, which is mostly in the day. There are 'special fasting and prayer' meetings. When I asked whether such meetings are discussed and agreed at the leadership level, the interviewee responded that the Prophet insists that such meetings are called based on 'divine or prophetic direction'. As the Prophet and the leader of the church, he claims, he does not need to consult anyone on such matters. Interestingly, the people respond to such meetings without hesitation and, for them, such meetings are deemed as an opportunity to be 'ministered' to by the Prophet. 100 University of Ghana http://ugspace.ug.edu.gh Prayer, Healing, and Deliverance Service Prophet Apralcu sees prayer as not only commllnion with God but also an opportunity to set oneself free from the grip of the Qtanfo, that is enemy (or Satan) through the use of the weapons of God. Prayer is the warfare of the Christian against the enemy who must be dealt with in an aggressive manner. As such the clients are asked to come along with whipping sticks or cains to whip their Qtonfo or Satan. During this time of warfare, the people gather in groups around the building pillars. Names of people who are believed to be the enemies of the clients are mentioned and whipped in the course of the prayer. Thus, the pillars or poles are used as the symbols for representing the enemy. Furthermore, in the course of the prayers, the clients are asked to mention the names of people who pose as hindrances to their healing and prosperity. They are then asked to 'shoot' them one after the other, of course without a real gun. This is characterized with sounds of "poo ... poo ... poo. .... This is usually done with an attitude of seriousness and aggressiveness. Clients testify about the death, insanity, confusion, or destruction in the lives of their 'human enemies' after 'whipping' and 'shooting' them in their warfare prayers. Some also report of having progress in business, peace in marriage and family, and obtaining a visa to travel outside the 101 University of Ghana http://ugspace.ug.edu.gh 'country after several attempts had failed. This serves to authenticate the effectiveness of these practices. Fridays are set aside for deliverance/healing services. The clients who need deliverance arrive at the church premises as early as 7am to consult the prophet before deliverance. As usual the clients are given numbers on a first-come first-served basis. When the prophet arrives. the clients are made to buy oil (in bottles or plain polytene bags). They are then taken through the process of deliverance one after the other. In the course of the deliverance. the client takes in some of the oil and the attendants pour the rest on the head and the face. as it is believed the 'evil spirit' is cast out. Serious cases are taken to the Prophet for further diagnosis, direction and prayer. The whole process is more of a doctor and patient relationship. Serious cases are referred to the "theatre" (a room purposely used for deliverance) for operation. That is to say, clients with serious spiritual problems are normally taken to a room for deliverance. It must be noted again that in all the prayer, healing and deliverance services, the Qtanfo or the "enemy" is seen as the cause of the client's suffering and struggling in life. The client is therefore urged to make every effort to get rid of the enemy irrespective of who they are. The client is 102 University of Ghana http://ugspace.ug.edu.gh taught not to care for even the death of a relation, if that will bring about the freedom or prosperity sought. Ecumenlsm As the saying goes, "birds of the same feather flock together" Prophet Apraku normally invites other Prophets to minister in his church. Some are Prophet Opoku Afriyie-Amoak.o (popularly called Jesus Abrcntie) of the End-time Resurrection Power Ministry and Prophet Seer Toner Asamoah Boateng (also known as Apae-live), founder and leader of the Great Light Worship Centre. These prophets are seen to be involved in the same type of II prophetic ministry". They exchange pulpits with one another other and shore almost the same beliefs and practices. Unlike Prophet Elisha Salifu Amoako, Apraku does not involve preachers from the mainline Charismatic Churches in the Church's programs. Because some of the mainline Charismatic Churches consider some of the beliefs and practices of Apraku to be deviation from Biblical practice. l29 Nevertheless, some leaders of the mainline Charismatic Churches are making the attempt to create a room for dialogue with Apraku. Apraku once related in the course of preaching that he was pleased to have 129 See discussion on the concept of! l!anfo in chapter five of this work. 103 University of Ghana http://ugspace.ug.edu.gh taught not to care for even the death of a relation, if that will bring about the freedom or prosperity sought. Ecumenlsm As the saying goes, "birds of the same feather flock together" Prophet Apraku normally invites other Prophets to minister in his church. Some are I"'rophet Opoku Afriyie-Amoako (popularly called Jesus Abrcntie) of the End-time Resurrection Power Ministry and Prophet Seer Toner Asamoah Boateng (also known as Apae-live), founder and leader of the Great Light Worship Centre. These prophets are seen to be involved in the same type of " prophetic ministry". They exchange pulpits with one another other and share almost the same beliefs and practices. Unlike Prophet Elisha Salifu Amoako, Apraku does not involve preachers from the mainline Charismatic Churches in the Church's programs. Because some of the mainline Charismatic Churches consider some of the beliefs and practices of Apraku to be deviation from Biblical practice. 129 Nevertheless, some leaders of the mainline Charismatic Churches are making the attempt to create a room for dialogue with Apraku. Apraku once related in the course of preaching that he was pleased to have 129 See discussion on the concept of Qtmrfo in chapter five of this work. 103 University of Ghana http://ugspace.ug.edu.gh been invited by Bishop Charles Agyin-Asare (the general-overseer of the Word Miracle Church International with headquarters in Accra) to have a conversation with him and also to advise him on some mannerisms in ministry. This, to him, was a welcome gesture, which aims at creating a cordial relationship between them. Furthermore, Bishop Agyin-Asare is well known, particularly, in Ghanaian Christianity as a healing and evangelistic minister, especially within the Pentecostal/Charismatic circles. Thus, the latter's invitation of Prophet Apraku could serve as the commencement of a kind of dialogue between the mainline Charismatic Churches and the Prophet-led Charismatic Churches. This more or less would aid the reduction of "quakes" in the contemporary Ghanaian Christianity captured by some newspapers noted in the earlier chapters. Concerning attitudes towards the Mainline Churches, Apraku holds the view that the pastors of these churches have no power to heal, deliver and perform miracles. He demonstrates this attitude by insulting people who go to these churches but run to him for help when they encounter "spiritual" problems. He particularly calls on people who attend these churches to withdraw their membership and join his church since he has the power to attend to their problems. 104 University of Ghana http://ugspace.ug.edu.gh Conclusion We have observed, the ministry of Prophet Emmanuel Kwaku Apraku, the founder and leader of King Jesus Evangelistic Ministry. We have looked at his background, conversion and call into the prophetic ministry, some of his teachings, how his church was founded, the leadership organization of his church, beliefs and practices, and his relationship with other prophets. It is noteworthy that the ministry of Prophet Apraku, and his colleagues mentioned above, has generated a lot of debates and discussions particularly among the various Christian churches and associations in the country. The General Secretary of the Ghana Pentecostals Council l30 (a council of Pentecostal and Charismatic Churches), the President of the Trinity Theological Seminary and Prophet Apraku were presented on "Asem Sebe"I31, a TV3 program on Tuesdays and Thursdays, 8:30am to 11 am. The topic for discussion centred mainly on the beliefs and practices of the contemporary charismatic prophets. The program was organized as a response to some of the perceived 'excesses' of the Prophet-led Charismatic Churches, with specific reference to Apraku and his church. Some of the issues raised in the course of the discussion had to do with the use of porridge, lime and soap, among others, for healing and deliverance. Apraku responded by referring to some Biblical narratives. He 130 A council of Pentecostal and Charismatic Churches. 131 The program was held on July 8, 2003 105 University of Ghana http://ugspace.ug.edu.gh ~ said that he was following the example of Jesus Christ who mixed saliva with sand to heal a blind man and that of the Apostles who used handkerchiefs and aprons to heal the sick. In effect. Apraku was emphasizing the use of "contact" (referring to the oil, soap. salt. sugar and other items mentioned earlier in the chapter) to administer healing and deliverance. a characteristic feature of the African Independent Churches. The rest of the panellists were of the view that Apraku should put a stop to such practice since they consider them to be unbiblical. This did not go down well with Apraku who said that his ministry and other prophets in the same circle were different. They were endowed with the gifts that enabled them to see hidden things and to prescribe solutions to their clients. a dimension of ministry. which is lacking in the ministry of other Christian leaders. Prophet Apraku and King Jesus Evangelistic Ministry display some signifant features. which need further discussion. These include the concept of Qtanfo and akwankyer£. the use of items such as of porridge. lime and oil for healing and deliverance. Thus. in practice. Apraku's ministry can be related more to the African Independent Churches than Charismatic Churches. particularly when it comes to the use of contacts for healing and deliverance. and also the important role of prophecy in the church. However. in ethos. Apraku 106 University of Ghana http://ugspace.ug.edu.gh condemns the African Independent Churches for the use of candles, holy water and holy sand, among others, and usually calls for intensive deliverance for people who visit such churches. 107 University of Ghana http://ugspace.ug.edu.gh II"' condemns the African Independent Churches for the use of candles, holy water and holy sand, among others, and usually calls for intensive deliverance for people who visit such churches. 107 University of Ghana http://ugspace.ug.edu.gh CHAPTER FIVE NEO.PROTHETISM IN GHANA: A VIEW POINT This chapter concentrates on the analysis of some of the beliefs and practices of the contemporary prophets in Ghana as presented in the previous chapters. These practices raise certain theological issues that call for discussion. The chapter, thus, looks at certain issues emerging out of the concepts and attitudes of the contemporary prophets. Two of such concepts and practices are: 1. The concept of Qfanfo or 'enemy', and 2. The concept of Akwankyere or 'guidance'. The Concept of Otanfo In the Ministry of the Contemporary Prophets One of the issues that attracted the researcher regarding interpretation of the Christian Scripture is what in Akan is referred to as Qfanfo (singular) or afanfo (plural) meaning 'enemy' or 'enemies'. It is worth noting that the concept is a traditional one appropriated by Christianity in general but has been revisited by the group investigated or studied. The analysis looks at the Akan, the Biblical and the contemporary concepts of Qfanfo. 108 University of Ghana http://ugspace.ug.edu.gh The Akan Undersatandlng of Qlanfo Etymologically, the word Qtanfo comes from two Akan words Qfan meaning 'hatred' or to hate and fo meaning 'one'. The word Qfanfo literally means "one who hates". In the traditional Akan religion, the ofanfo is synonymous to 'enemy'. To the traditional Akan person, it is the wish of the Supreme Being, the gods and the ancestors for the living to prosper. This is, however, not always the case since there are evil spirits or ahonhomfi132 who are poised to impede and destroy any progress and well-being of the individual, family and, in some cases, the whole community. The ahonhomfi normally use a human body to carry out destructive activities and also inflict pain on people. The 'possessed' human being, with honhomfi, thus becomes an enemy to human well being. The most common or popular and well known example, especially, in Africa, is witchcraft. The Qtanfo (enemy), from the traditional Akan perspective, is more of a human being, usually one's relative or a close friend. Such a person is 'possessed' with honhomfi (evil spirit) to oppose, manipulate, hinder and destroy the good fortunes of others and to inflict pain on them. To the 132 Abamfo Atiemo, 'Mmusuyi and Deliverance: A Study of Conflict and Consensus in the Encounter between African Traditional Religion and Christianity', MPbil thesis (University of Ghana, 1995), p. 81 109 University of Ghana http://ugspace.ug.edu.gh latter. the physical and the spiritual events are inseparable. This reflects in the following Alcan J33 maxim: Sf aboa bi bak.a wo a. nna efiri won ntoma mu. The insect that will bite one is from inside/entangled in one's own cloth. The maxim means that one's enemy is within one's circle. that is. family. Thus. one's enemy can be one of the grandparents. parents. siblings. close relatives and or a close friend. For instance. the Qtanfo of. say. a couple's unpleasant marriage is mostly from either paternal or maternal sides or the two. The following Akan saying further explains this point: Nea QYE wo no firiw'ebusua mU.l34 The one who is the cause of your woes is from your own family. Being. aware of the existence or presence of Qtanfo or atanfo who seek one's downfall. the traditional Akan seeks protection from the 'spiritualists' (that is. the individuals who serve as mediums to the traditional deities). This is done because the Qtanfo is also perceived as one who possesses a supernatural power or force to attack the vulnerable. In seeking protection and solution to a predicament. the victim goes to the akQmfo (traditional priestsl35) in a shrine. mallams (muslim diviners). abosomfo 133 Akan is one of the Ghanaian loca1languages or dialect. 134 Another popular Akan maxim. 13.5 Traditional priests who act as intermediaries 110 University of Ghana http://ugspace.ug.edu.gh "latter, the physical and the spiritual events are inseparable. This reflects in the following Akan '33 maxim: Sf aboa bi bako wo a, nno efiri won ntoma mu. The insect that will bite one is from inside/entangled in one's own cloth. The maxim means that one's enemy is within one's circle. that is, family. Thus, one's enemy can be one of the grandparents, parents, siblings, close relatives and or a close friend. For instance, the Qtanfo of. say, a couple's unpleasant marriage is mostly from either paternal or maternal sides or the two. The following Akan saying further explains this point: Nea QYE wo no firi w'ebusua mu. l34 The one who is the cause of your woes is from your own family. Being, aware of the existence or presence of Qtonfo or ofa nt o who seek one's downfall, the traditional Akan seeks protection from the 'spiritualists' (that is, the individuals who serve as mediums to the traditional deities). This is done because the Qtanfo is also perceived as one who possesses a supernatural power or force to attack the vulnerable. In seeking protection and solution to a predicament, the victim goes to the akQmfo (traditional priestsl35) in a shrine, mallams (muslim diviners), abosomfo 133 Akan is one of the Ghanaian local languages or dialect 134 Another popular Akan maxim. 135 Traditional priests who act as intermediaries 110 University of Ghana http://ugspace.ug.edu.gh (traditional priest or priestess), adifo (prophets or prophetesses) and other spirit mediums. The victim moves from one place to another until they find satisfactory answer to the problem - the Qtanfo- and the possible steps to overcome the enemy. The traditional Akan believes that the death of the perceived Qtanfo or atanfo (enemy or enemies) marks their freedom and prosperity or well being. Therefore, once a 'spiritualist' or a diviner reveals the particular Qtanfo, what follows is how to deal with them. Mostly, the victim asks the diviner to destroy, Idll or disgrace the Qtanfo at all cost. Biblical Understanding From the traditional Akan meaning of Qtanfo, the closest English word is 'enemy' or 'adversary'. The New Lexicon Webster's Dictionary defines 'enemy' as "a person who bears another ill will and actively works or fights against him; someone who opposes, disapproves, or works against (ideas, beliefs, etc. .. )".l36 Thus, generally, the 'enemy' is one who cherishes hatred, who wishes or seeks to do ill to another; in a less malignant sense an adversary, antagonist, and opponent. More specifically, "the enemy" is "the Devil". The Biblical meaning is not far from this. 136 Bernard S. Cayne & Doris E. Lechner (eds.), The New Lexicon Webster's Dictionary oft he English Langtlage, Encyclopedic Edition (New Yark: Lexicon Publications, Inc., 1990), p. 312 111 University of Ghana http://ugspace.ug.edu.gh In the Old Testament, "the enemy of Israel (or the godly) was ipso facto the enemy of God" .137 The enemy of God is portrayed as one who opposed God as well as His people in the religious and political sense. Here, the enemy is personified, and so the attitude of God's people towards him is more of direct confrontation-(the Old Testament is full of wars between Israel and their enemies). The enemy is the adversary, opponent, particularly, in battle. The people of God always sought to defeat their opponents in battle. The picture here portrays the enemy as people the Israelites hated and opposed, sometimes with the consent of GOd. l38 Thus, in the Old Testament, "the enemies of God, who are also reckon as the enemies of the people of God, were mainly the Gentiles or the heathen (or the non-Israelites who opposed the Hebrew religion and God)".I39 They were best described as 'adversaries'. An adversary is "a person who opposes or fights against another; opponent; enemy; ... the adversary, Satan."I<40 U7 Everett F. Harrison and Geoffiey W. Bromiley (cds), Baker's Dictionary of Theology (London: Pickering.l: Inglis Ltd, 1960), p. 112. 131 2 Samuel 30: 1-19 139 David B. GuraInik.l: Joseph H. Friend (eels.), Webster's New World Dictionary oft he American Language (Cleveland and New York: The World Publishing Company, 1966), p. 21 140 Ibid. 112 University of Ghana http://ugspace.ug.edu.gh In as much as God wants the destruction of his enemies. He also admonishes that people should not gloat over the fall of their enemies.141 This suggests that it is not always the case that one seeks the destruction of the enemy. To a large extent. one is urged to go further in relating well to the enemies by feeding them.142 Further. the following Old Testament reference reflects the concept of Qtanfo in the traditional Akan religion: Monnnye admfo nnni. mommfa mo ho nnto QYQnko so; ~baa a Qda wo koko mu no. fie ho na WEn w'ano. Na Qbabanin bu n'agya Qsesani. Qbabaa sQre tia ne nc. aseE sQre tia n'ase. onipa fiefoQ yE n'atamfo. Do not trust a neighbour; put no confidence in a friend. Even with her who lies in your embrace be careful of your words. For a son dishonours his father. a daughter rises up against her mother. a daughter-in-law against her mother-in-law; a man's enemies are the members of his own household. l43 In the New Testament. the Greek Word echros is an adjective "denoting hated or hateful" .144 In the active sense. the term denotes hating. hostile. It is used as a noun signifying an enemy and an adversary. It is said to be: a) Devil (Matt. 13:39. Luke 10:19); b) death (lCor. 15:26); c) the professing believer who would be a friend of the world. thus making himself an enemy of God. l45 141 Proverbs 24:17 142 Proverbs 25:21 143 Micah 7:5-6, italics are mine 144 w. E. Vine, An Expository Dictionary o/New Testament Wordf(New Jersey: Fleming H. Revell Co., 1966),p.30 145 Ibid. 113 University of Ghana http://ugspace.ug.edu.gh ' Thus, 'enemy', in the New Testament, refers to either the Devil1<46 or Satan and those who inflict pain on Christians. What then should be one's attitude or reaction towards the enemy or enemies? The command from God regarding enemies is one of treating them with kindness: Do not take revenge, my friends, but leave room for God's wrath. for it is written: "It is mine to avenge; I will repay," says the lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head". Do not be overcome by evil, but overcome evil with goOd.147 Therefore, it is not in the power of the victim to revenge but to demonstrate love or kindness towards the perceived physical or human atanfo. In the Gospels according to Matthew and Luke, Jesus Christ, the head over everything for the church,l48 admonishes the followers to love and also pray for enemies. This admonition is stated as follows: You have heard that it was said, "Love your neighbour and hate your enemy. But I tell you: Love your enemies and pray for those who persecute you ... 149 But I tell you who hear me: love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.150 146 yOW' enemy the devil prowls arolDld like a roaring lion looking for someone to devour.' (1 Peter 5:8) 147 Romans 12:19-21 (NIV). 141 Ephesians 1:22 149 Matthew 5:43-44 (NIV). itaIk:s are mine uo Luke 6:27-28 (NIV). italics are mine 114 University of Ghana http://ugspace.ug.edu.gh Thus, 'enemy', in the New Testament, refers to either the Devil146 or Satan and those who inflict pain on Christians. What then should be one's attitude or reaction towards the enemy or enemies? The command from God regarding enemies is one of treating them with kindness: Do not take revenge, my friends, but leave room for God's wrath. for it is written: "It is mine to avenge; I will repay," says the Lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In dOing this. you will heap burning coals on his head". Do not be overcome by evil. but overcome evil with goOd.147 Therefore, it is not in the power of the victim to revenge but to demonstrate love or kindness towards the perceived physical or human atanfo. In the Gospels according to Matthew and luke, Jesus Christ, the head over everything for the church,148 admonishes the followers to love and also pray for enemies. This admonition is stated as follows: You have heard that it was said. "Love your neighbour and hate your enemy. But I tell you: Love your enemies and pray for those who persecute you ... 149 But I tell you who hear me: love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.1SO 146 YOlB' enemy the devil prowls arOlmd like a roaring lion looking for someone to devolB'.' (l Peter 5:8) 147 Romans 12:1~21 (NIV). 141 Ephesians 1:22 149 Matthew 5:43-44 (NIV). italics are mine ISO Luke 6:27-28 (NIV). italk:s are mine 114 University of Ghana http://ugspace.ug.edu.gh rhus, 'enemy', in the New Testament. refers to either the DeviP46 or Satan and those who inflict pain on Christians. What then should be one's attitude or reaction towards the enemy or enemies? The command from God regarding enemies is one of treating them with kindness: Do not take revenge, my friends, but leave room for God's wrath. for it is written: "It is mine to avenge; I will repay," says the lord. On the contrary: "If your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap buming coals on his head". Do not be overcome by evil, but overcome evil with goOd.147 Therefore, it is not in the power of the victim to revenge but to demonstrate love or kindness towards the perceived physical or human afanfo. In the Gospels according to Matthew and Luke, Jesus Christ, the head over everything for the church,l48 admonishes the followers to love and also pray for enemies. This admonition is stated as follows: You have heard that it was said. "Love your neighbour and hate your enemy. But I tell you: Love your enemies and pray for those who persecute you ... 1<49 But I tell you who hear me: love your enemies, do good to those who hate you, bless those who curse you. pray for those who mistreat you. lSO 146 Your enemytbe devil prowls around like a roaring lion looking for someone to devour.' (1 Peter 5:8) 147 Romans 12:11)..21 (NIV). 141 Ephesians 1:22 149 Matthew 5:43-44 (NIV), italics are mine ISO Luke 6:27-28 (NIV), italics are mine 114 University of Ghana http://ugspace.ug.edu.gh Christ Jesus aclcnowledges, in the above references, that in the old times the attitude of God's people toward their enemies had been more of hatred and revenge. However, in the new dispensation He calls on the followers to leave vengeance to God alone and instead show them kindness. Thus, in the scriptures, the term 'enemy' refers to the Devil or Satan, the Gentiles or non-Israelites who opposed the God and religion of Hebrews as well as the opponents of the Christian faith. In the Old Testament, the Israelites were urged by God to deal with their enemies in battles and also sometimes show kindness to them. The people called for the destruction of their enemies. The Psalmist says "may God arise, may his enemies be scattered; may his foes flee before him."151 On the contrary, the author of the book of Proverbs states that "if your enemy is hungry, give him food to eat."152 The New Testament view is not far from the latter. The followers of Christ Jesus are to demonstrate love towards their enemies and also pray for them. In summary, the 'enemies' of the Hebrew people were thus regarded as God's enemies, and the reverse was also true.1S3 ln the New Testament, by contrast, the enemies to be overcome are primarily spiritual in nature' .154 lSI Psalm 68:1 (New International Version) 152 Proverbs 25:21 153 Psalm 139:20-22 154 Ronald F. YOImgbl00d (eeL), Nelson's New IIIU6lTa/ed Bible Dictionary (Nashville: Thomas Nelson Publishers, 1995). p. 402 115 University of Ghana http://ugspace.ug.edu.gh Contemporary Understanding The concept of Qtanfo in the ministry of contemporary prophets is not much different from that of the traditional Akan beliefs as well as the practice in the Old Testament. One scriptural verse that serves as a premise to Akan's understanding of Qtanfo is quoted as follows: 'QdQfo, meyi mpae sg ode nyinaa mu, gnsi wo yie, na nya ahoQden sgdeg asi wo kra yie no' (Akan traslation.) 155 Dear friend, I pray that you may enjoy health and that all may go well with you, even as your soul ;s getting along well. 156 The contemporary prophet maintains that the ultimate will of God for the believer is physical or material prosperity and good health. Now, everything contrary to this prosperous wish is not from God but attributed to the Qtanfo or what Atiemo calls Qbonsam (Devil}.157 Prosperity, for the latter, is the well being of the individual here and now. The Qtanfo Qbonsam (the enemy the Devil), the first form of enemy, is the ultimate foe behind the woes or sufferings of the followers of Christ. As a 1S5 3John 2, Twi translation 156 The com:spondiDg reference in the English NIV 151 Atiemo, M.Phil1hesis, p. 81 116 University of Ghana http://ugspace.ug.edu.gh ~ result. particular times or meetings (especially in all-night services) are dedicated to the "whipping" of the Devil. Here, the adherents are told to come along with sticks to church. The prophet gives a form of exhortation mainly about Christian warfare and then leads the congregation through what may be called 'prayer of confession' . He then tells them to stand in- groups around each pole in the building where they have gathered to pray. The Prophet tells them that they are going to whip Satan who is the ultimate cause of all their problems and a particular verse in the book of Ephesians is read: For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this darlc world, and against the spiritual forces of evil in the heavenly realms.l58 This reference becomes the basis upon which they "whip" the Devil. At the instruction of the Prophet or whoever is leading, they lash the pole as they mention Satan's name. Not only do they call Satan's name but also call names of other evil spirits like maame water (water spirit) and aboyifo (witches or wizards). It is believed that Satan and the other evil spirits also use human beings to hinder the progress or success of individuals. The second classification of Qtanfo is a close relative or friend. Here, the prophets agree with the traditional Akan concept that a close relative or 151 Ephesians 6: 12. NIV 117 University of Ghana http://ugspace.ug.edu.gh result, particular times or meetings (especially in all-night services) are dedicated to the "whipping" of the Devil. Here, the adherents are told to come along with sticks to church. The prophet gives a form of exhortation mainly about Christian warfare and then leads the congregation through what may be called 'prayer of confession'. He then tells them to stand in- groups around each pole in the building where they have gathered to pray. The Prophet tells them that they are going to whip Satan who is the ultimate cause of all their problems and a particular verse in the book of Ephesians is read: For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world, and against the spiritual forces of evil in the heavenly realms. ISS This reference becomes the basis upon which they "whip" the Devil. At the instruction of the Prophet or whoever is leading, they lash the pole as they mention Satan's name. Not only do they call Satan's name but also call names of other evil spirits like maame water (water spirit) and aboyifo (witches or wizards). It is believed that Satan and the other evil spirits also use human beings to hinder the progress or success of individuals. The second classification of Qtonfo is a close relative or friend. Here, the prophets agree with the traditional Akan concept that a close relative or 158 Ephesians 6: 12, NIV 117 University of Ghana http://ugspace.ug.edu.gh friend may be the cause of the downfall of an individual. Thus, they hold the view that one's Qtonfo or enemy may be either associated with one's grandparents, parents, siblings, relative and or even close friends. The Prophets, therefore, teach that such otonfo or enemies ought to be eliminated before the victim can be free. How then do they deal with such otonfo? Again, during their warfare prayer sessions, affer a short exhortation by the prophet, the congregation is invited to repeat a confession affer the prophet. The confession usually goes like this: Ewurode, Qtomfo bioro a ommo me nnYE yie no SE mebQ mennso mu bQ mpoe a Apronoo ntse ngu Qmoso " Cor" mbQ no enku no SE Qte "Tico cor" mu a "otolwreto" mmoo no SE QY~ me moomewo, SE me poopOwO ... Mo Qmo nyinoo ntsetse ngu. '59 o Lord, Any enemy, who is hindering my progress or prosperity, As I clap my hands to pray, May thunder strike him/her, May he/she be invloved in a car accident and die, m Observed at Sunday church service with dIe End-time Resurrection Power MinisIJy July 13th 2003 ~, almost dIe same confession was noted at dIe King Jesus Evangelist MinisIJy ~cularl; on Fnday, November 7*, 2003 around 11.30am at church premise. 118 University of Ghana http://ugspace.ug.edu.gh Maya heavy truck: crash him/her in a smaller car, Whether she/he is my mother or father, Mayall of them be stumble and perish. After the above confession, the congregation is asked to pray fervently to destroy the Qfanfo. The problems for which the ofanfo is seen to be treacherous are related to the spiritual, physical and socio-economic. The contemporary prophets address the physical and socio-economic needs of the clients by creating the awareness and attributing the cause of suffering to the Qfanfo in one's family. Some of the physical needs that the clients seek redress are health-related problems. The clients usually relate that they have sought help in several places including medical and 'spiritual' (shrines, etc) attention but all to no avail. One client related her situation to the congregation: She was normal and healthy until one faithful afternoon she felt as if someone hit her with a heavy stick. She fell down at that moment and she could not rise up on her feet again for about three years. Her children sent her to the hospital and several places but all to no avail. Later, they heard about Prophet Apraku through a friend who also suggested that she should be sent to the church. 119 University of Ghana http://ugspace.ug.edu.gh Maya heavy truck crash him/her in a smaller car, Whether she/he is my mother or father, Mayall of them be stumble and perish. After the above confession, the congregation is asked to pray fervently to destroy the Qtanfo. The problems for which the otanfo is seen to be treacherous are related to the spiritual. physical and socio-economic. The contemporary prophets address the physical and socio-economic needs of the clients by creating the awareness and attributing the cause of suffering to the Qtonfo in one's family. Some of the physical needs that the clients seek redress are health-related problems. The clients usually relate that they have sought help in several places including medical and 'spiritual' (shrines, etc) attention but all to no avail. One client related her situation to the congregation: She was normal and healthy until one faithful afternoon she felt as if someone hit her with a heavy stick. She fell down at that moment and she could not rise up on her feet again for about three years. Her children sent her to the hospital and several places but all to no avail. Later, they heard about Prophet Apraku through a friend who also suggested that she should be sent to the church. 119 University of Ghana http://ugspace.ug.edu.gh While sitting on the floor in front of the congregation, Prophet Apraku intimated that 'Maame otanto 0 QY£ no tiri w'ebusuo mu, no cnd£ wobe sore egyino wononso!' (Woman, the enemy who is the cause of your sickness comes from your family, but today you will rise and stand on your feet!). The Prophet then commanded the spirit to free the woman and the sickness be sent to the 'sender' (the Qtonto who caused it). He then commanded her to rise and indeed she was able to stand up and walk. l60 Here, the prophet attributed the problem to a spiritual source, particularly an enemy in the family who sought the ill health of another family member. These new prophets, thus, consider Qtonto as being more of a physical human being than just a spiritual entity. The socio-economic needs of the individuals who go to these prophets are more of marital and business problems. About eighty percent of Apraku's church members are women who are either unmarried or married with what they perceive as insurmountable problems. The latter complain of their partners being unfaithful or not taking care of the family. All these problems are said to be the work of the Qtonto in the family and as such the believer is urged to pray and destroy them to bring about their liberty. 160 Personal observation and interview at King Jesus Evangelistic Ministry on Wednesday, October 29th 2003 between the hoW'S of lOam and 4pm. , 120 University of Ghana http://ugspace.ug.edu.gh The third category of Qtanfo is one's neighbour. The contemporary prophets hold the view that one's Qtanfo may be a neighbour that is those you are living in the same house with or next-door neighbours. This refers, particularly, to those living in rented compound houses. A woman came forward to give a testimony concerning how she discovered her afanfo whom she believed to have been the cause of lack of progress in her business and also her marital problems. She related that for a long time she had been experiencing setbacks in her trading business and knew not what the cause was. She heard of Prophet Apraku preaching on radio one day and decided to pay a visit to fellowship with them in the King Jesus Evangelistic Ministry. She saw people buying oil and decided to buy one. She went home and sprinkled the oil on her door clandestinely and entered her room to pray. The following morning she heard a next- door neighbour quarrelling and raining insults on her without cause. Then she realized the latter was the ofanfo who had been hindering her progress and marriage. She thus believed that the application of oil with prayer revealed to her the cause of her problems.161 The attitude of contemporary prophets towards the afanfo is likened to Akan pronouncing curses on the person who is said to be the cause of victim's problem. Out of pain, the traditional Akan while pouring libation pronounces the doom or destruction of persons responsible for their 161 A woman responded to the call to testifY about the efficacy of the oil sold at the church by the Prophet on Sunday morning sevice, July 20"',2003. 121 University of Ghana http://ugspace.ug.edu.gh .. The third category of Qtonfo is one's neighbour. The contemporary prophets hold the view that one's Qtonfo may be a neighbour that is those you are living in the same house with or next-door neighbours. This refers, particularly, to those living in rented compound houses. A woman came forward to give a testimony concerning how she discovered her ofonfo whom she believed to have been the cause of lack of progress in her business and also her marital problems. She related that for a long time she had been experiencing setbacks in her trading business and knew not what the cause was. She heard of Prophet Apraku preaching on radio one day and decided to pay a visit to fellowship with them in the King Jesus Evangelistic Ministry. She saw people buying oil and decided to buy one. She went home and sprinkled the oil on her door clandestinely and entered her room to pray. The following morning she heard a next- door neighbour quarrelling and raining insults on her without cause. Then she realized the latter was the otonfo who had been hindering her progress and marriage. She thus believed that the application of oil with prayer revealed to her the cause of her problems.161 The attitude of contemporary prophets towards the otonfo is likened to Akan pronouncing curses on the person who is said to be the cause of victim's problem. Out of pain, the traditional Akan while pouring libation pronounces the doom or destruction of persons responsible for their 161 A woman responded to the call to testifY about the efficacy of the oil sold at the church by the Pr h t on Sunday morning sevice, July 20'ih, 2003. op e 121 University of Ghana http://ugspace.ug.edu.gh problems. The Prophets likewise lead their clients to pronounce the elimination of their atanfo. Furthermore. the attitude of the contemporary prophets toward the Qtanfo is similar to what pertains in some Church of Pentecost prayer camps. Rita Acquah designated the whole practice as "muttering imprecations"162. According to Acquah. This practice basically has to do with cursing everything believed to have been assigned demonic forces to hinder one's blessing. It is believed this opens the way for one's prosperity and peace of mind.'l63 In these prayer camps "the target of these curses are usually witches and wizards l64 ••• because they are believed to be the cause of one's misfortunes." I65 Here. the Qtanfo or enemy is perceived to be more of a supernatural entity compared to the understanding of the contemporary prophets. The latter. as already noted. perceives the Qtanfo or enemy in the sense of a physical human being and deals with him as such. There is. however. a thin line between them. Note should be taken again that before the warfare prayer against the otonfo. an offering is taken to be used as point of contact between the client and the otanfo hindering their progress. The amount taken as 162 Rita Acquab. 'Chun:h of Pentecost Prayer Camps: A Study of the Macedonia, Paradise and Salvation Prayer Camps', Long essay (University of Ghana, Legon, 1997), p. 34. 163 Rita Acquab. ibid p. 35. 164 Witches and wi7ards are 'humans who are believed to possess magical or extraordinary powers to build or cause harm and injmy. ..t o make people sick, and cause them to die, they can make and unmake business success.' K. Appiah Kubi, The Akons ofG hana, West Aftica (Inc. South Wmdsor, CT, BPS Printing, 1999), JI.49. 16S Rita Acquab. ibid 122 University of Ghana http://ugspace.ug.edu.gh offering varies from group to group in the case of the prayer camps. The adherents are usually made to believe that the amount given determines the outcome of one's blessing.166 Thus, the contemporary prophets believe that the effective way of dealing with the Qfanfo or afanfo is to symbolically and practically attack them. That is to say that one has to literally 'whip' or 'shoot' them dead. The Concept of Akwankyert In the Ministry of the Contemporary Prophets Consultation is an essential part of the church. It is a means by which individuals with peculiar problems or cases meet the leaders for advice. Counselling in the Pentecostal and Charismatic Churches is a period or time assigned for the leaders (mostly Pastors) to meet individuals for various cases or reasons. The cases for which people seek counselling vary from one client to the other. These include pre-marital issues, unusual dream experiences, marital problems, business or work issues and sickness. In some Pentecostal and Charismatic Churches, counselling for individuals in courtship or who are planning to marry is mandatory. Here, counselling is the process by which the unmarried partners are made of aware some of the challenges in marriage and the possible ways of handling them. It is 166 See discussion OD Contemporary Prophets and Early Prophets in Ghana in this chapter. 123 University of Ghana http://ugspace.ug.edu.gh "Offering varies from group to group in the case of the prayer camps. The adherents are usually made to believe that the amount given determines the outcome of one's blessing.l66 Thus, the contemporary prophets believe that the effective way of dealing with the Qtanfo or atanfo is to symbolically and practically attack them. That is to say that one has to literally 'whip' or 'shoot' them dead. The Concept of AkwankyerE In the Mlnlshy of the Contemporary Prophets Consultation is an essential part of the church. It is a means by which individuals with peculiar problems or cases meet the leaders for advice. Counselling in the Pentecostal and Charismatic Churches is a period or time assigned for the leaders (mostly Pastors) to meet individuals for various cases or reasons. The cases for which people seek counselling vary from one client to the other. These include pre-marital issues, unusual dream experiences, marital problems, business or work issues and sickness. In some Pentecostal and Charismatic Churches, counselling for individuals in courtship or who are planning to marry is mandatory. Here, counselling is the process by which the unmarried partners are made of aware some of the challenges in marriage and the possible ways of handling them. It is 166 See discussion on ContemporaIy Prophets and Early Prophets in Ghana in this chapter. 123 University of Ghana http://ugspace.ug.edu.gh offering varies from group to group in the case of the prayer camps. The adherents are usually made to believe that the amount given determines the outcome of one's blessing.166 Thus, the contemporary prophets believe that the effective way of dealing with the Qtanfo or otonfo is to symbolically and practically attack them. That is to say that one has to literally 'whip' or 'shoot' them dead. The Concept of Akwonlcyer£ in the Ministry of the Contemporary Prophets Consultation is an essential part of the church. It is a means by which individuals with peculiar problems or cases meet the leaders for advice. Counselling in the Pentecostal and Charismatic Churches is a period or time assigned for the leaders (mostly Pastors) to meet individuals for various cases or reasons. The cases for which people seek counselling vary from one client to the other. These include pre-marital issues, unusual dream experiences, marital problems, business or work issues and sickness. In some Pentecostal and Charismatic Churches, counselling for individuals in courtship or who are planning to marry is mandatory. Here, counselling is the process by which the unmarried partners are made of aware some of the challenges in marriage and the possible ways of handling them. It is 166 See discussion on Contemporary Prophets and Early Prophets in Ghana in this chapter. 123 University of Ghana http://ugspace.ug.edu.gh a period when biblical facts about marriage are taught such that the individuals are fully aware of the biblical injunctions on the institution that they are about to enter. The counsellors, mostly married people with experience in marital affairs, also take the opportunity to ensure that the right procedure is followed in bringing the two together. Consultation, on the other hand, has to do with the client seeking advice about a pressing issue. For instance, a young Christian woman who meets someone who proposes marriage to her at first sight will want to 'consult' the leadership or Pastor for advice. Here, the Pastor or the consultant takes the opportunity to counsel the client. Counselling and consultation, however, are used interchangeably in this work since the groups under discussion do not differentiate between the two. Consultation is one of the notable features of the contemporary churches in Ghana. The reason is that the Prophet meets the clients on one-to-one basis to listen, give guidance or al