University of Ghana http://ugspace.ug.edu.gh THE ETHICAL DIMENSION OF PENTECOSTAL/CHARISMATIC CHURCH LEADERSHIP IN GHANA DELA QUAMP AH THIS THESIS IS SUBMITTED TO THE DEPARTMENT FOR THE STUDY OF RELIGIONS, UNIVERSITY OF GHANA, LEGON IN PARTIAL FULFILMENT OF THE REQUIREMENT FOR THE AWARD OF PH D STUDY OF RELGIONS DEGREE DATE OF SUBMISSION May 8, 2012 University of Ghana http://ugspace.ug.edu.gh SUPERVISORS: NAME SIGNATURE DATE 1. DR REBECCA YAWA GANUSAH .. .. ~\ ... ......... ......... .. 2. REV DR BENHARDT YEMO QUARSHIE ........ ~ .. ... ... . 3. REV PROF. CHRIS THOMAS ....T....o.. ..L.. ..'....7... .7.........-....r....~... ... / CANDIDATE: / " ,1!1! t/ '-' ---_ ~ ~ DELA QUAMPAH ................ .......... ... .,. ... ..... ..... . III UniverDsEityC LoAf GRAhaTnIOa Nh ttp://ugspace.ug.edu.gh I hereby declare that this Thesis was written by me from research undertaken under supervision. I also declare that the Thesis has not been accepted in any previous application for a degree in or outside Ghana. iv University of Ghana http://ugspace.ug.edu.gh DEDICATION To the memory of my parents, Jane Yawa and Harry Othniel Quampah v UniverAsiCtyK oNfO GWhLaEnaD GhEttpM:/E/uNgTs pace.ug.edu.gh I register my deepest appreciation to my initial supervisors, Dr Rebecca Ganusah and Rev Dr B. y. Quarshie who have remarkably contributed to my scholarship. Their commitment to this project was a real source of motivation and encouragement to me, and I am perpetually grateful to them. Prof Chris Thomas who supervised my corrections has left his mark on the thesis. He provided much academic material at his own expense and paid me the highest compliment anyone doing corrections under supervision could receive: "You seem to be enjoying it". Thank you Prof; working with you was exciting academic adventure. I am much obliged to Apostle Dr Opoku Onyinah, Chairman of the Church of Pentecost, whose instrumentality helped me embark on this project. I am also thankful to Rev Dr E. Anim, my Dean of Faculty at Pentecost University College, for his support and invaluable suggestions and contribution to this Thesis. I am much indebted to Mr Francis Broni and Mr George Danquah, who offered inestimable assistance in data collection. I am also deeply thankful to Mrs Trish Waller for proofreading portions of this work for free. Madam Misonu Amu of African Studies Department, University of Ghana, deserves special mention for allowing me to use one of the songs of Dr Ephraim Amu. The individuals who gave me part of their time and provided me with useful information in interview sessions cannot be taken for granted. Although space limitation prevents the enumeration of their names, I am all the same extremely grateful to all of them. Finally, and most vi University of Ghana http://ugspace.ug.edu.gh importantly, Connie, my wife, and our two boys, Sammy and John deserve special acknowledgement and gratitude for what they have sacrificed to make this project a reality. VB UniveArBsiStyT RofA GCTha na http://ugspace.ug.edu.gh with institutional structures that have significantly impacted Christian discourse and national life. The said Churches have produced prominent leaders, developed Christian education programmes and generated volumes of Christian literature that is unprecedented in Ghanaian Christianity. These accomplishments notwithstanding, public opinion often upbraids the leaders for unethical conduct. The functional evidence of ethical concepts in these ministries reveals a continuum between principles and utility, demonstrating a challenge of integrating traditional ethics with Christian moral values. The prevailing church polity, administrative structures and ministerial ethical codes suggest an overriding concern for high moral standards. Nevertheless media reports on Pentecostal ministerial conduct, which sometimes borders on sensationalism and stereotyping, abound on promiscuity, power abuse, financial misappropriation, and superstition. Although congregation members and more perceptive observers appreciate the constructive moral impact of the Pentecostal ministers, available data reveals a gap between travesty and ideal in Pentecostal ministerial ethics. Ascribable factors to unethical ministerial conduct include inadequate training, poor accountability and a general low level of ethical reflection. One would suggest that a multi- dimensional approach of responsible reportage, emphatic moral education, adequate but sympathetic response to moral failure, and peer review accountability could help to approximate to appreciable standards in ministerial ethics. Vlll ABBRUEniVveIArsTityIO oNf GSh ana http://ugspace.ug.edu.gh AC Apostolic Church ACI Action Chapel International AG Assemblies of God AIC African Independent Churches APP Association of Pentecostal Pastors ATR African traditional religions BBC British Broadcasting Company CAC Christ Apostolic Church CCG Christian Council of Ghana CFC Centre for Inquiry CHRAJ Commission on Human Rights and Administrative Justice CoP Church of Pentecost CPP Convention People' s Party CUC Central University College ECWA Evangelical Church of West Africa EPC Elim Pentecostal Churches EPCG Evangelical Presbyterian Church, Ghana GEC Global Evangelical Church GILLBT Ghana Institute of Language Linguistics and Bible Translation GLIC Gospel Light International Church GPC Ghana Pentecostal Council GRM Global Revival Ministry IX University of Ghana http://ugspace.ug.edu.gh GTV Ghana Television ICGC International Central Gospel Church IT Information Technology JCC Jubilee Christian Centre KICC Kingsway International Christian Centre KN King James Version (of the English Bible) KNUST Kwame Nkrumah University of Science and Technology LCI Lighthouse Chapel International NACCC National Association of Charismatic and Christian Churches NDC National Democratic Congress NGO Non-Governmental Agencies NIV New International Version (of the Bible) NPP National Patriotic Party PENTSOS Pentecost Social Services PCG Presbyterian Church of Ghana PUC Pentecost University College REC Redeem Evangel Church RCC Roman Catholic Church SWAA Society for Women and AIDS in Africa VBCI Victory Bible Church International WAEC West African Examination Council WMCI Word Miracle Church International WMOC Western Mission Oriented Churches x UniverLsIitSyT o Of FG ThAanBaL EhStt p://ugspace.ug.edu.gh Title Page Table 1: Christian Denominational Demography 53 Table 2: Assessment of Moral Standards 234 Table3: General Information on Moral Standards 236 Table 4: The Ministerial Responses 255 Nota Bene 1. All Bible quotations, unless otherwise indicated are from the New International version of the English Bible. 2. Inconsistency in the spelling of certain words is due to direct quotations from books written in American English. xi University of CGohnatennats http://ugspace.ug.edu.gh Chapter 1 Background and Context 1.1 Introduction 15 1.2 Statement of Problem 25 1.3 Objectives of Research 27 1.4 Scope of Study 28 1.5 Literature Review 30 1.5.1 Some Ethical Coocepts 30 1.5.2 Some Theological and Sociological Perspectives 33 1.5.3 Ministerial Ethics 42 1.6 Methodology 47 1.6.1 Multi-Disciplinary Approach 47 1.6.2 The Interview 50 1.6.3 The Participant Observer 50 1.6.4 The Questionnaire 51 1.7 Significance of the Study 52 Chapter 2 Ghanaian Traditional Leadership Milieu and the Contextualisation of Christianity 58 2.1 Introduction 58 2.2 Traditional Ghanaian Family 59 2.2.1 The Extended Family Structure 60 2.2.2 The Status and Role of Women in Traditional Ghanaian Society 61 2.2.3 The Status and Role of Children in Traditional Ghanaian Society 63 2.2.4 The Status and Role of Men in Traditional Ghanaian Society 65 2.2.5 Titles and Status in the Traditional Family 66 2.3 Relevance of Traditional Sense of Community to the Church 66 2.4 Ghanaian Traditional Political Leadership 69 2.5 Traditional Religious Leadership 72 2.5.1The Calling and Training of Priests 74 2.5.2 Functions and Roles of Priests 75 2.5.3 Moral Influence of Religious Functionaries 76 2.6 Inherent Challenges in Traditional Leadership 78 2.7 Conclusion 78 Chapter 3 Selected Ethical Theories and Systems 80 3.1 Introduction 80 3.2 Deontological Theories 81 3.2.1 Kantianism 82 3.2.1.1 Kant's Moral Theology 82 3.2.1.2 The Goodwill 83 3.2.1.3 Human Dignity 85 3.2.1.4 The Categorical Imperative 85 xii 3.2.1.5 Relevance forU Cnhivriestrisaint ya nodf MGihniasnteari ahl tEtpth:i/c/us gspace.ug.edu.gh 86 3.3 Teleological Theories 87 3.3.1 Utilitarianism 88 3.3.1.2 Bentham: The Greater Pleasure Principle 88 3.3.1.3 Mill: The Greater Happiness Principle 89 3.3.1.4 Relevance for Christian Ministerial Ethics 90 3.4 Virtue/Character Ethics 91 3.4.1 The Character Factor 92 3.4.2 Relevance for Ministerial Ethics 93 3.5. Ghanaian Traditional Ethics 94 3.5.1 Concepts and Nomenclature 94 3.5.2 Communal and Individualistic Ethics 96 3.5.3 Religious and Sources of Traditional Ethics 97 3.6 Conclusion 98 Chapter 4 Christian Ethics 99 4.1 Introduction 99 4.2 Biblical Basis of Morality 99 4.3 Selected Christian Ethical Theories 108 4.3.1 The Divine Command Theory 108 4.3 .1.2 Relevance for Ministerial Ethics 113 4.3.2 Fletchers' Situationism 115 4.3 .2.1 Relevance for Ministerial Ethics 119 4.3.3 Virtue Ethics in the Christian Tradition 120 4.3.3.1 Relevance for Ministerial Ethics 122 4.4. Pentecostal Ethics 124 4.4.1 Pentecostal Concepts of Sanctification 126 4.4.2 Sanctification as an Event 126 4.4.3 Sanctification as a Process 127 4.5 Conclusion 129 Chapter 5 Leadership Structure in Selected Ghanaian Pentecostal Churches 130 5.1 Introduction 130 5.2 Three Approaches in Church Governance 131 5.3 Linking Ministerial Morality to Ministerial Efficacy 134 5.4 Moral Philosophy in Church Leadership 141 5.5. Assemblies of God, Ghana 146 5.5.1 Historical Background 146 5.5.2 Leadership and Administrative Structure 148 5.5.3 Position on Sanctification 151 5.5.4 Charity Projects 153 5.6 The Church of Pentecost 154 5.6.1 Historical Background 154 5.6.2. Leadership and Administrative Structure 158 xiii 5.6.3 Position on SanctUifniciavteiorns ity of Ghana http://ugspace.ug.edu.gh 162 5.6.4 Charity Projects 165 5.7 Word Miracle Church International 165 5.7.1 Historical Background 165 5.7.2 Leadership and Administrative Structure 168 5.7.3 Position on Sanctification 170 5.8 Redeem Evangel Church 172 5.8.1 Historical Background 172 5.8.2 Administrative Structure 174 5.8.3 Position on SanG-tification 175 5.9 Conclusion 177 Chapter 6 Issues in Pentecostal/Charismatic Ministerial Ethics in Ghana 179 6.1 Introduction 179 6.2 Ministerial Ethics: Biblical Standards 180 6.3 Institutional Provisions and Personal Standards 186 6.3.1 The Call and Philosophy of Ministry 186 6.3 .2 Administrative Structures and Ministerial Ethics 189 6.3.3 Qualifications for Ministry 190 6.3.4 Ministerial Formation 193 6.3 .5 Application of Ministerial Ethical Codes and Constitutional Provisions 198 6.3 .6 Modes of Assessment 206 6.4 Specific Ethical Issues 208 6.4.1 Relationships 208 6.4.2 Attitude to Power 215 6.4.3 Women' s Liberation 220 6.4.4 Undermining the Virtue of Responsibility 224 6.5 Conclusion 229 Chapter 7 Analysis of Information on Pentecostal/Charismatic Ministers 231 7.1 Introduction 231 7.2 Public Opinion 231 6.2.1 Public Opinion: Laity Survey 233 7.3 Evaluation of Media Reports 240 7.4 Response to the "Prosperity Gospel" 249 7.5 Response to other Ethical Issues 252 7.6 Conclusion 263 Chapter 8 Summary, Conclusions and Recommendations 265 Bibliography 271 Appendices 289 xiv University of Ghana http://ugspace.ug.edu.gh CHAPTER 1 BACKGROUND AND CONTEXT · 1.1 Introduction The emergence of PentecostaVCharismatic Churches on the threshold of the twentieth century has marked a turning point in Ghanaian Christian discourse. Pentecostals can be regarded as the cat€gory of Christians who emphasise such ethos as sudden conversion, belief in speaking in tongues as evidence of Holy Spirit baptism, and a further demonstration of the gifts of the Holy Spirit such as prophecy and healing. Dovlo identifies the Pentecostal and Charismatic Churches as revivalist movements "who hold their activities to be under the dynamic guidance of the Holy Spirit and use His gifts and fruits t~ 'minister' to themselves and the Church.,,1 A defmition of Pentecostalism which hints at, what is believed to be, the Wesleyan Methodist holiness roots of the Movement is offered by Bassett who claims "Pentecostalism emphasises a post conversion experience of spiritual purification and empowering for Christian witness, entry into which is signalled ·b y utterance in unknown tongues or glossolalia.,,2 The reference to "spiritual purification" is pertinent to this thesis as it signifies the Wesleyan Holiness teaching on sanctification; a theological category which deals mainly with character transformation.3 The Wesleyan tradition taught that apart from having a person's sins pardoned through faith in Christ, one's sinful nature can be removed through Christ's atoning work, creating the possibility for a person to live without sinning. In his trans-generational famous sermon on 1 Elom Dovlo, "A Comparative Overview of Independent Churches and Charismatic Ministries in Ghana" Trinity Journal of Theology, Vol 1 No. 2 (December 1992),62. 2 P. M. Bassett, "Pentecostalism" accessed at http:// mb-soft.comlbelieve/txc/pentecos.htm (10110/2005), 1. 3 Scholars who have attempted to depict the Wesleyan Methodist Holiness Movement as the immediate context for modem Pentecostalism include Donald W. Dayton, Theological Roots of Pentecostalism, (New Jersey: Hendrickson, 1996), Vinson Synan, The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal, (Nashville: Thomas Nashville Publishers, 2001); Allan Anderson, An Introduction to Pentecostalism, (Cambridge: Cambridge University Press, 2004). H. 1. Lederle, Treasures Old and New: Interpretations of "Spirit-Baptism" in the Charismatic Renewal Movement, (peabody: Hendrickson, 1988), 10. 15 University of Ghana http://ugspace.ug.edu.gh Christian perfection, John Wesley claimed; "It remains, then, that Christians are saved in this world from all sin, from all unrighteousness; that they are now in such a sense perfect, as not to commit sin, and to be freed from all evil thoughts and evil tempers.',4 As a result, sanctification was understood to be a sudden operation of heart purification which followed regeneration but preceded Spirit baptism. Many Pentecostal groups continue to affirm this view point. For example it is declared in The Church of God (CG, Cleveland Tennessee) statement of faith "we believe .. .in sanctification subsequent to ,the new birth ... and in the baptism of the Holy Ghost subsequent to a clean heart".5 The Church thus subscribes to the "entire sanctification" doctrine where, it was believed that one could attain sinless perfection as a pre-condition to baptism in the Holy Spirit. In such a context sanctification is regarded as a definite discernible crisis event that should occur after conversion" but before baptism in the Holy Spirit. Dayton, in his Theological Roots of Pentecostalism,6 endeavours to establish Wesleyan Methodist Holiness tradition as the matrix which cradled the Pentecostal Movement. Discourses on charismatic Christianity after the New Testament era trace its origin to the Monatanise Movement which emerged in Phrygia around the year 175 and was known as "the New Prophecy". In his Pentecost Outside Pentecostalism, Omenyo has examined the trajectory of charismatism in the history of the church from the Monatainst era to the Azusa Street Revival. 8 Although many Pentecostals would see their tradition as a novelty that emerged from the Azusa Street Revival, one has to acknowledge that the revival was 4 John Wesley, Wesley's Standard Sermons, ed. E. H. Sugden; consisting of forty-four discourses, published in four volumes in 1746, 1748, 1750, and 1760. (London: The Epworth Press, 1951), 173. 5 http://www.churchofgod.org!aboutJindexcfrn (accessed 11th Nov 2005) 6 D. W. Dayton, Theological Roots ofP entecostalism. (Metuchen: New Jersey by Hendrickson, 1987). 7 Montanus was the leader of this Movement who claimed inspiration by the Holy Spirit to prophecy. He was joined by two women, Priscilla and Maximilla who shared his inspiration and attracted a sizable following. The Montanist Movement spread rapidly beyond Phrygia but was persecuted by the Roman Catholic Church until it fizzled out by the time of Augustine of Hippo. 8 Cephas N. Omenyo, Pentecost Outside Pentecostalism, (Zoetermeer: Boekencentrum Publishing House, 2006), 78 - 90. 16 University of Ghana http://ugspace.ug.edu.gh triggered by the prevailing religious climate in the United States iQf America.9 This revival was led by William Seymour, an African American minister who developed a spirituality that, in 1906, led to a revival in Los Angeles, which most Pentecostal historians believe to be the cradle of Pentecostalism.10 It is generally accepted that this revival was stimulated by the prevailing religious paradigm in America, to which Pentecostalism added a fresh dynamic. Dayton is convinced that in tracing the roots of Pentecostalism, one must begin with Methodism and "pick up the story in such a way as to demonstrate actual historical links and developments that will climax in Pentecostalism."ll Hollenweger also argues that Wesley mediated the doctrine of sinless perfection to the first generation American Pentecostals, whose context was considerably influenced by Methodism.12 It is however noteworthy that, not all Pentecostal Churches subscribe to the doctrine of sinless perfection. The Assemblies of God, (AG) which emerged from the Azusa Street revival (and also happens to be the first Pentecostal foreign mi~sion in Ghana, arriving in 1931) views sanctification as both given in salvation and progressive throughout the Christian life.13 Other Churches that uphold this view on sanctification include the Elim Pentecostal Churches, and the International Church of the Foursquare Gospel. 9 Synan, in his book The Century of the Holy Spirit, argues that The Holiness movement which emerged around 1830s, emphasised sanctification as a postconversion experience. The main area of doctrinal emphasis of this Movement was a return to holy living; and this movement gained currency in the first national Vineland Camp meeting held in 1867 in New Jersey. According to Synan, "The Vineland meeting was destined to change the face of American religion. Although it called for a return to holy living, the call was couched in Pentecostal terms. Those who came were invited to 'realize together a Pentecostal baptism of the Holy Ghost' and 'to make common supplication for the descent of the Spirit upon ourselves, the church, the nation and the world'" Synan, Century of the Holy Spirit, 26. 10 See Dayton, 1996, Synan, 2001 ; Anderson, 2004; and W. J. Hollenweger, Pentecostalism: Origins and Developments.(Peabody: Hendrickson, 1997). II Dayton, Theological Roots, 36. 12 Hollenweger, Pentecostalism, 145- 152. 13 M. Pearlman, Knowing the Doctrines of the Bible. (Springfield, Missouri: Gospel Publishing House, 1937), 252 -253. 17 University of Ghana http://ugspace.ug.edu.gh In Ghana, the classical Pentecostals happen to be Churches with considerable input of Western missionary effort in their formation - although some of them such as Christ Apostolic Church (CAC) began as an indigenous initiative. They include the Assemblies of God, the Apostolic Church, Ghana (AC) and the Church of Pentecost (CoP). Their inception, starting from 1931, was signalled through the arrival of the first Assemblies of God missionaries to Ghana. Over the years, these Churches have developed sustainable institutional structures which guide them in their selection and trilining of leaders, which for the purpose of this thesis comprise ordained clergy. Closely linked to the classical Pentecostals, but slightly divergent in outlook is a new strand of Pentecostal Churches which Ghanaians refer to as "Charismatic" Churches. These Churches emerged from the Evangelical revival of the late 1960s and 1970s, and were founded and are currently led by significant charismatic individuals such as Bishop Agyin Asare of Word Miracle Church International (WMCI), Rev Christopher Titriku's Redeeem Evangel Church (REC), Rev Dr Mensah Anamuah Otabil of the International Central Gospel Church (ICGC), Rev Dr Dag Heward-Mills of Lighthouse Chapel International (LCI), Archbishop Nicholas Duncan Williams of Christian Action Faith Ministry (CAFM), Rev Nii Tackie Yarboi of Victory Bible Church International (VBCI), Rev Bob Hawkson of Jubilee Christian Centre (JCC), Rev Ampiah Kwofie of Global Revival Ministry (GRM), among others. 14 A difficulty in classification is created by the fact that these Churches do not all belong to the same Church Association; whilst majority of them subscribe to the National 14 Some of the available Literature on the origins and development of these Churches include Cephas Omenyo, Pentecost Outside Pentecostalism (Zoetermeer: Boekencentrum Publishing House, Reprint 2006); E. Anim, "Who Wants to Be a Millionaire?" A Ph D Thesis submitted to All Nations Christian College 2003; Elom Dovlo, "The Proliferation of Churches: Its Impact on Established Churches in Ghana" Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005), 65ff, J Kwabena Asamoah-Gyadu, "Renewal within African Christianity: A Study of some Current Developments within Independent Indigenous Pentecostalism", Ph D Thesis, University of Birmingham, 2000, which has being published under the title African: Charismatics, in 2004 (see literature review section for full bibliography details). 18 University of Ghana http://ugspace.ug.edu.gh Association of Charismatic and Christian Churches (NACCC), a few, such as Christian Action Faith Ministry and Word Miracle International, identify with the Ghana Pentecostal Council (GPC). In addition there is a category of autonomous Pentecostal/Charismatic ministries that do not associate or identify with either the Ghana Pentecostal Council (GPC) or National Association of Charismatic and Christian Churches (NACCC). A good example is Emmanuel Ofosu-Akuamoah's Redemption Faith Ministry located at Kwashieman in Accra. The ministry which was founded by Ofosu-Akuamoah in 2001 had a membership of 150 as at 15th January 2008 and was led by four full-time ministers. In an interview, Ofosu-Akuamoah revealed that he had not joined any Pentecostal Association because he thought his Church was too young. IS A similar Pentecostal Church called Living Praise Sanctuary at Kwashiebu, Accra, was founded in 2005 by Pastor Francis Yeboah. By 17th July 2008, the Church had a total membership of 80, who were led by the founder and three associate pastors. Pastor Yeboah also claimed he was considering the possibility of joining the NACCC. Out of concern for some of these autonomous Pentecostal/Charismatic Churches, who need structural and organisational guidance, Apostie Waye Onyinah, founder of Christian Church Outreach Mission (C.C.O.M) located at Mallam, a suburb of Accra, has established a group called Association of Pentecostal Pastors (APP), whose objectives include "to help younger Pastors through training.,,16 The Association has so far registered thirty ministers from the entire country. 15 Interview, Accra, 15th January 2008. ." 16 Constitution of Association of Pentecostal Pastors, SectIOn 2, Item 11. 19 University of Ghana http://ugspace.ug.edu.gh Attempts at classification of Pentecostal Churches have to reckon with what, for lack of a better terminology, is often called African Independent Churches (AlCs). The period between 1920 and 1930 gave birth to a number of AlCs, which are called sumsum sore (Twi), mumu sulemo (Ga), which translates "spiritual churches" The very early ones emerged from the missionary tours of the African indigenous prophets such as Wade Harris, whose converts John Nackaba artd Grace Tani later formed the Twelve Apostles Church. The AlCs were mainly founded by former members of the mainline churches who broke away from their mother churches, whilst others were introduced into Ghana by migrants from Nigeria. The major ones, in addition to the Twelve Apostles Church include The Musama Disco Christo Church, The Saviour Church (Memene da Gyidifo), The Apostle's Revelation Society (Apostolowo Ie Decfefia Hab::;b::;) African Faith Tabernacle, the Eternal Sacred Order of Cherubim and Seraphim Society, Church of the Lord (Aladura). One of the early comprehensive scholarly works on this category of churches is Baeta's Prophetism in Ghana.17 The AlCs exhibit revivalist tendencies, and emphasise faith healing and other Pentecostal features. Although Asamoah-Gyadu thinks the AlCs, excepting some abuses - are orthodox Pentecostals,18 he also admits that some of their practices are rejected by the major Pentecostal denominations. The Sums urn sore have come under attack from the new Pentecostal churches, because they are considered syncretic due to their reliance on certain rituals and objects which appear as a legacy of African traditional religions. Another significant development in the Pentecostal/Charismatic domain is the influx of Nigerian missionaries who have established numerous branches of their home Churches in the country. Notable among them are Rev William Folorosu Kumuyi's Deeper Bible Life 17 C. G. Baeta, Prophetism in Ghana, Achimota: African Christian Press, 2004, 1962. 18 Asamoah-Gyadu, African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana. (Leiden: KoninkJijke Brill NV, African Christian Press, 2004) 21. 20 University of Ghana http://ugspace.ug.edu.gh Ministry (DBLM); House of God Prophetic Ministry (HGPM), led by Prophet Roland Odagwe; Winners' Chapel (WC) founded by Bishop David Oyedepo; Kingsway International Christian Centre (KICC) founded by Pastor Matthew Ashimolowo and Pastor Chris Oyakilome's Christ Embassy. Some of these Churches have huge satellite equipment that receives the founder's sermon from their Nigeria base to the Ghana branches regularly during Church services:-They have also established a significant electronic media ministry by screening their sermons on almost all the Ghanaian radio and television channels. It is important to note that there is little doctrinal difference between the Classical Pentecostals and the Charismatic Churches. Some scholars, for instance Anim,19 think the disparity between the two categories emerges in their emphasis on certain theological concepts; for instance, the doctrines of sanctification, eternal life and eternal reward are stressed by the classical Pentecostals, whilst the Charismatic Churches turn to emphasise issues of prosperity and the development of the human potential for an accomplished life. Nevertheless one cannot ignore Gifford's insightful observation that the "two categories" of Churches are similar in many dimensions. According to him, Apostle Dr M. K. Ntumy's (Chairman of the Church of Pentecost, 1998 - 2008) view which regards prosperity as a direct reward from God for faithful service and generous financial support for the Church, seems almost indistinguishable from the conviction of the Charismatic Church leaders.2o The affinity between the two Pentecostal streams is further enhanced by the use of the term Neo- Pentecostals for the "Charismatics" by scholars such as Omenyo and Larbi. And sometimes there is no attempt to differentiate between them as the following quotation from Larbi seems to suggest, "the evangelical/charismatic renewal in the 1960s and 1970s saw the development 19 Anim, "Who wants to be a Millionaire", 53-54. 20 Paul Gifford Ghana's New Christianity: Pentecostalism in a Globalising African Economy. (Bloomington & Indianapolis: I~diana University Press, 2004), 40. Michael K. Ntumy's opinion on prosperity is expressed in his book Financial Breakthrough: Discovering God's Secrets to Prosperity (n.p: n.p 1993). 21 University of Ghana http://ugspace.ug.edu.gh of new independent Pentecostal churches, some becoming huge Churches in less than a decade from their emergence,,21 (emphasis added). In this thesis I will refer to both categories as Pentecostals and their practices as Pentecostalism; where necessary, they may be differentiated by terms such as, classical Pentecostals or Charismatic Churches. The success of the-Charismatic Churches comes partly through the reaction of some of the youth to the rigid ethical practices of the classical Pentecostals. The strict rules concerning dress code, the use of cosmetics, seating arrangement, dancing fmmation and general social conduct have caused many of the youthful classical Pentecostals to opt for the less legalistic , and relaxed atmosphere prevailing in the Charismatic Churches. In some of the classical Pentecostal Churches, for instance, the Church of Pentecost and the Apostolic Church, Ghana, women are compelled to wear head gear to Church; but since many of the educated ladies prefer to sport stylish hair-do, such ladies opt for the Charismatic Churches, where there are no such restrictions. On certain occasions the exuberant self expression of the youth in singing and dancing becomes an issue in the classical Pentecostal Churches, unlike the Charismatic ministries, where no such regulations exist. Gerrie ter,Haar has rightly observed that the Charismatic churches are in rivalry with the existing Pentecostal churches, which are often seen by the new ones as too legalistic and forma1.22 Although some of these Charismatic Church leaders developed their Christian foundation in the classical Pentecostal churches23 their style of ministry has been appreciably influenced by American faith preachers such as Oral Roberts, Morris Cerullo, Kenneth Hagin, and T. L. Osborne. Whilst a significant number of Ghanaian Neo-Pentecostal leaders embarked on 21 E. Kinsley Larbi, Pentecostalism: The Eddies a/Ghanaian Christianity. (Accra: SAPC, 2001), 295. 22 Gerrie ter Haar, "Standing Up for Jesus: A Survey of New Developments in Christianity in Ghana" Exchange Vol. 23.3 (December 1994),227. 23 Mensah Otabil was an Assemblies of God congregation member, and Charles Agyin-Asare, founder of the Word Miracle Church, as well as Nicholas Duncan Williams emerged from a CoP background. 22 University of Ghana http://ugspace.ug.edu.gh ministry, without any level of theological training, a handful of them including Duncan Williams, Tackie Yarboi, and Charles Agyin Asare, trained at Benson Idhahosa's Bible School in Benin City, Nigeria. Many of those who were thus trained did not fit into existing Church structures, which resulted in the founding of their own denominations. The validity and appeal of the ministry of Charismatic pastors seem to lie in the level of charisma and visionary leadership they can offer. Their captivating influence seems to depend on their giftedness and the capacity for effective communication, which attracts followers and consequently endorses their leadership. In such a context, it cannot be gainsaid that the moral vision of the individual leader, to a large extent, shapes the standards of right and wrong within the Church. The challenge posed by this approach to ministry is expressly captured by Marleen de Willie, "in Ghanaian charismatic Christianity, too, there is a constant tension betwetm free spontaneous spiritual expressions and the disciplinary institutionalised 'format' that moulds people into 'good Christians",?4 Apart from the personal moral vision of the leader, the Churches also have documents that spell out high ethical standards for their ministers. For instance, the largest oversight body of Charismatic churches in Ghana, the National Association of Charismatic and Christian Churches (NACCC), had, by 5th May 2006, registered a total number of 119 member Churches. Prominent in their prerequisites for membership is this query: "Would you be faithful to ministry by upholding the highest standards of ministerial ethics, moral and financial rectitude, self-sacrifice, living a godly life and cherishing the call of God on your life?,,25 24 Marleen de Willie, "Altar Media's Living Word: Televised Charismatic Christianity in Ghana" Journal of Religion in Africa, Vol. 33.2 (2003), 174. . . , ... 25 See National Association of Charismatic and Christian Churches membership appitcatlOn form for Churches and Ministries. 23 University of Ghana http://ugspace.ug.edu.gh University of Ghana http://ugspace.ug.edu.gh Similarly, the Ghana Pentecostal Council (GPC), with 195 memebers in 2006, which is an umbrella body for many of the classical Pentecostals and some of the Charismatic Churches, focuses on the observance of high moral standards in ministry~ The GPC Ethical Code Sections 1 and 2 condemn behaviour such as drug abuse, currency trafficking, polygamy, alcoholism, and-other kinds of immorality among its ministers.26 Furthermore the ministerial moral codes of specific denominations demand exemplary conduct of their ministers. For instance, the disciplinary code of the Church of Pentecost stipulates outright dismissal for certain infractions: "The Chairman and an Area Head or the Executive Council may summarily dismiss a Minister who commits any of the following offences: (a) Theft (b) Fraud ( c) Dishonesty (d) Immorality.,,27 Christine Leonard aptly observes that the Church is strict in dealing with matters of marital infidelity and even more so, when it occurs among Church elders or pastors.28 The Assemblies of God, Ghana Constitution states, among others, the following, that can attract disciplinary action: (a) Any moral or ethical failure, including sexual misconduct; (b) A failure to represent our Pentecostal testimony correctly; ( c) A contentious or non-co-operative spirit; 26 The Ghana Pentecostal Council Code of Ethics (Unpublished document dated October 1~86) . 27 The General Council, The Church of Pentecost Constitution, (Accra: The General CounCIl CoP, 2005), 42. 28 L. Christine, A Giant in Ghana: 3000 Churches in 50 Years, The Story ofJ ames McKeown and the Church of Pentecost, (Chichester, England: New Wine Press, 1989), 110. 24 University of Ghana http://ugspace.ug.edu.gh (d) A declared open change in doctrinal views.29 Nevertheless these Churches still grapple with ethical issues relating to their institutional policies on social responsibility, the position of women, the abuse of authority and power struggle, and other forms of misconduct of some functionaries.3D Evidently, in almost all human institutions, what is does not often correspond to what ought to be; and Ghanaian Pentecostal Churches are no exception. Although Christians have high moral expectations from their leaders, the ability of such leaders to meet the demands has always been a cause of concern to the Church and the wider society. This observation is underscored by the numerous reports in the Ghanaian media of unethical conduct by some Pentecostal ministers. In a media research captured in The Daily Dispatch, the Centre for Media Analysis surveyed fifteen Ghanaian newspapers spanning July to September 2005, and discovered that 49% of the 1,748 news items on CharismaticlPentecostal Churches were negative, 29% in neutral tone and 22% were positive.31 In the positive and neutral categories were items such as evangelism, social responsibility, the development of educational infrastructure, and pastoral roles. The negative items covered issues such as promiscuity, fraud and divorce. 1.2 Statement of Problem The ethical dimension of Church leadership, which is reffered to as Ministerial Ethics, seeks to address the principles and factors that influence a minister' s personal conduct at home and in public. This study focuses on the clergy or ordained men and women who officially represent their denominational interests. Furthermore the ministerial ethical issues are 29 Assemblies of God Ghana Constitution, (Unpublished document), 40. 30 An example is capt~ed in The Punch, 2nd April20?7 on "Rev~lt at ~AC [Christ"Apostolic ~hur~hl " . th 31 Ben Ephson, "Research Reveals Negative MedIa on Chansmatlc Churches, The Dmly DIspatch, (25 October 2005), 8. 25 University of Ghana http://ugspace.ug.edu.gh considered from two perspectives; the first being the moral stipulations and how they are implemented within the administrative structures of the said churches. The second perspective examines the challenges individual ministers experience in ethical decision- making in relation to available institutional support. The Pentecostal Church leaders in Ghana have experienced a considerable number of ethical problems, and public opinion often censures some of them for ostentatious life-styles which are thought to mirror commercialised ministries. For €xample in Justice Acquah's assessment, "They [the Pentecostal/Charismatic Churches] are profit-making ventures, feeding on the ignorance and plight of the population.,,32 Sometimes the ministers are also accused of self-aggrandizement for appending many titles to their names. In certain instances, , the Pentecostal/Charismatic ministers are accused of promoting superstition as they tend to demonise people, events and objects indiscriminately. Another trend of immoral conduct often reported in the media about some of the ministers in question is their promiscuous behaviour. These negative reports notwithstanding, it would be remiss of any objective observer of the church scene to overlook the significant and valuable contributions of many of these ministers to the progress of Ghanaian society, both morally and socio-economically. The philosophy of ministry, the innovative programmes, and the sermons of many of the Pentecostal/Charismatic ministers are making an overall positive impact on society. For instance, Dovlo has aptly observed that the teaching ministry of Rev. Dr Mensah Otabil provides "spiritual and moral commentary and gul'd a nce ~lo r pu bl'I C lh'e~" .3 3 32 George Kinsley Acquah, Chief Justice of Ghana, quoted in Edmund Kofi Yeboah, "Churches Feeding on People's Ignorance" Daily Graphic, 29th July 2004. 33 E. Dovlo, "The Proliferation of Churches: Its Impact on Established Churches in Ghana" Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005), 65. 26 University of Ghana http://ugspace.ug.edu.gh Reflecting upon this quandary of strengths and weaknesses prevailing in Ghanaian Pentecostalism, the main focus of this researcher is to discover how far Christian moral principles manifest in the institutional practices of the Pentecostal/Charismatic churches as well as in the personal choices of their ministers. This major quest is further supported by the following subsidiary questions: i) Should one appreciate ethical standards among Pentecostal/Charismatic leaders in Ghana as more positive than negative? ii) What moral principles emerge from Ghanaian traditional institutions that could influence Church leadership constructively or otherwise in contemporary times? iii) What level of awareness is demonstrated by the Pentecostal/Charismatic leaders in their understanding of moral philosophy? iv) What ethical concepts do their ministerial ethical codes reflect, and how effective are they in regulating conduct in ministry? v) How trustworthy are media reports and public opinion on Pentecostal/Charismatic ministerial ethics? And how have the Church leaders themselves responded to these moral concerns among their fold? vi) How can the whole society contribute to approximate high standards in Pentecostal/Charismatic ministerial ethics? 1.3 Objectives of Research The objectives of this study are to: - a) analyse some ethical theories and systems in order to understand their functional role in the practical moral choices Ghanaian Pentecostal Churches and their leaders make 27 University of Ghana http://ugspace.ug.edu.gh b) examine the ministerial codes of ethics of some Ghanaian PentecostaVCharismatic Churches in order to assess their impact on the moral standards of their ministers c) explore the institutional structures of some Ghanaian PentecostaVCharismatic Churches to find out how they promote appreciable standards in ministerial ethics d) interrogate public opinion and media reports on the conduct of PentecostaVCharismatic ministers to establish their veracity and identify moral lessons that emerge from such narratives e) design a minister's evaluation form for pastors who want valuable feedback on their ethical standards from their congregation members, and f) finally, present a model ministerial ethical code of conduct that could serve as a reference point for the churches under discussion. 1.4 Scope of Study Considering the sheer size and wide variety of the PentecostaVCharismatic community in Ghana, any attempt to exhaustively examine every facet of its ministerial ethics would prove a daunting task. Consequently I have explored the background and historical development of selected PentecostaVCharismatic Churches to identify the principles, significant functionaries, factors, and events that shape their ministerial ethics. The chosen ones are, The Church of Pentecost (of the classical tradition), which is the largest of Pentecostal Churches in terms of membership, and it is selected for its unique leadership structure that blends the hierarchical with the representative (presbytery) . The Assemblies of God Church, being the oldest of the classical tradition is chosen for its size and influence, as well as its peculiar semi-autonomous congregational leadership arrangement. 28 University of Ghana http://ugspace.ug.edu.gh The two Churches identified for detailed study in the Charismatic category are Word Miracle Church International (WMCI) and Redeem Evangel Church. Bishop Agyin Asare's WMCI, headquartered in Accra, has been chosen for this study because it appears to be one of the fastest growing and influential among the Charismatic groups. Rev Christopher A. Titriku' s Redeem Evangel Church (REC), headquartered in Ho, is one of the few Charismatic Churches whose headquarters is located in a provincial town, rather than a metropolis. In this study, I have consciously avoided a comprehensive examination of historical trends in the Churches and have rather selected such events and personalities that could possibly influence their ministerial ethics for analysis. My sociological perspectives on the Churches do not necessarily engage with a general classification and evaluation of their social impact. Rather attempts at categorisation employ the responses of these Churches to concepts in Christian moral philosophy and their impact on the moral fibre of Ghanaian society. It is necessary to state that the issues discussed are not strictly restricted to the selected churches only. To a certain extent, a broader context has been engaged with by evaluating certain reports from other Pentecostal/Charismatic Churches that are of national significance, such Christian Action Faith Ministries International, Lighthouse Chapel International, and Christ Apostolic Church among others. There is an inevitable limitation imposed on this research project that is attributable to the very nature of ethics and its practical application. Generally in Africa, issues of morality are so personal and sensitive that one has to observe considerable decorum when prying into the behaviour and attitudes of people, especially influential ones such as pastors. Access to information becomes limited, and some of those who offer information on other people's 29 University of Ghana http://ugspace.ug.edu.gh conduct are unwilling to have their identity attached. These challenges notwithstanding, this researcher endeavoured with all circumspection to uncover certain critical issues related to PentecostaVCharismatic ministerial morality, whilst consciously avoiding the temptation of mudslinging. 1.5 Literature Review 1.5.1 Some Ethical Concepts Undoubtedly, the prevailing ethical ideas in the socio-cultural context within which institutions operate would have some bearing on the moral standards maintained in such establishments. It is therefore necessary, in examining the ministerial ethics of Ghanaian Pentecostals, to engage with moral concepts in the social milieu to identify some areas of agreement and conflict with other value systems. One author who has systematically explored Christian ethics from an African perspective is Kunhiyop, an ordained minister of the Evangelical Church of West Africa (ECWA) and Head of the Postgraduate School, South African Theological Seminary in his African Christian Ethics.34 Kunhiyop, in appreciating the sources of African ethics, admits the problem of lack of written records, but this, according to him is overcome by reliance on "customs and the ri~h African oral tradition.'.35 He convincingly identifies with the school of thought which ascribes African moral values to a religious source rather than a humanistic source, insisting that to the African, ethical and religious values and beliefs are intimately related. Kunhiyop also engages with the perennial ethical debate of holding personal interest and communal considerations in equilibrium, and concludes that in traditional Africa, the communal good holds sway over individual good. 34 Samuel Waje Kunhiyop, African Christian Ethics. Nairobi: World Alive, African Christian Textbooks: Bukuru: Zondervan: Grand Rapids, 2008. 35 Kunhiyop, African Christian Ethics, 8. 30 University of Ghana http://ugspace.ug.edu.gh Demonstrating an awareness of the external influence of other value systems on African traditional values, Kunhiyop examines Western moral philosophy to reveal its impact on African ethics. The slight problem with his approach is that it fails to recognise common grounds between the two value systems; he rather sounds apologetic in preferring African religious ethics to the secular approach of the Westerners. As a result, the author is unable to appreciate the legacy of Western secular moral philosophy whose theories elucidate the concepts of utility, deontology, and virtue, providing useful reference points, even in examining religious ethics. The central focus of the book, which is the author's attempt to develop a system of morality that is biblically grounded, theologically sound and relevant to the African context, is useful and laudable. Kunhiyop accomplishes this task by identifying and incorporating into his African Christian moral system those features of African ethics, which according to him are biblical and Christian. To accomplish this, Kunhiyop elaborately examines the crucial role of the community in the Christian redemption narrative and compellingly demonstrates its resonance with the African approach to religion and ethics. Nevertheless although he applies the comparative approach to Western ethics, and finds it deficient in many cases, he seems to be sympathetic with the African system to the extent of ignoring value judgement on certain unsavoury practices, as for instance, the following passage reveals: "Similarly, [to practising euthanasia] in some [African] societies, tradition has also laid down that twins are to be murdered because they bring bad luck, and babies with Down's syndrome or defonnities are to be killed immediately after birth.,,36 36 Kunhiyop, African Christian Ethics, 9. 31 University of Ghana http://ugspace.ug.edu.gh Another book that is of much relevance to this thesis is Christian Social Ethics by Kudadjie and Aboagye-Mensah. The co-authors offer one of the most useful approaches in understanding ethics by defining it "as a style of living which reflects the attitudes and values of that individual or of an identifiable group to which he belongs.,,37 Kudadjie and Aboagye- Mensah avoid the simplistic approach which views the ethical enterprise as a set of rules to be obeyed. Their method rather focuses on reflection and the personal responsibility of deliberation to ascertain and improve those abstract qualities of self-expression, which shape the value system of an individual or a group of people. Kudadjie and Aboagye-Mensah further emphasise the three cardinal concerns of any worthwhile ethical endeavour, which are decision, action and evaluation; in their opinion, the ethical agent "must take decisions and act, and be able to evaluate his actions and those of others.,,38 And they do raise one of the most pertinent question in ethics; "What standards must be used?,,39 In their attempt to answer this rather knotty question, Kudadjie and Aboagye-Mensah explore some of the factors that influence our ethical standards or value systems as laws of nature, custom and tradition, societal norms, and social pressure.40 The issue of societal norms, as stated above, is prominent in African traditional ethics, due to the prevalent strong sense of social bonding. According to the co-authors, these norms "may not always be morally justifiable when carefully considered, but they are generally accepted and enforced.,,41 And Kudadjie and Aboagye-Mensah reveal certain implications of this communal ethics: "For instance, it is commonly assumed (though erroneously) that people who belong to certain professions, such as lawyers and doctors are rich; so it is expected that they should live in big 37 Joshua Kudadjie and Aboagye Mensah, Christian Social Ethics. (Accra: Asempa Publishers, 2004), 1. 38 Kudadjie and Mensah, Christian Social Ethics, 1. 39 Kudadjie and Aboagye Mensah, Christian Social Ethics.! . 40 Kudadj ie and Aboagye Mensah, Christian Social Ethics, 2 -3. 41 Kudadjie and Aboagye Mensah, Christian Social Ethics, 1. 32 University of Ghana http://ugspace.ug.edu.gh and luxurious houses and give big donations at weddings, funerals and in Church.'.42 Consequently, one may want to investigate and establish the level of influence such Ghanaian social norms and attitudes have exerted on Pentecostal ministerial ethics. The co-authors give a Christian grounding to their concepts by underscoring the separateness of Christians as a faith community, whose source of ethical standards is the Scriptures. Kudadjie and Aboagye-Mensah' s assertion is ''the norms and standards of the 'heavenly country' to which Christians ultimately belong are found in the Bible.'.43 They lament some of the immoral practices that bedevil Ghanaian society, as captUred in this excerpt: "it is a fairly common practice among businessmen to give bribes in order to procure contracts or scarce goods. Those who are determined to remain honest fmd it almost impossible to cope, since their businesses will collapse.'.44 It is within such a context that the Christian leader has been called to exemplify and project biblical ethical standards, and their very presence is supposed to be a check on immoral behaviour. One would therefore try to understand the pull of such moral trends in Ghanaian society on the conduct of Christian leaders. 1.5.2 Some Theological and Sociological Perspectives Two significant works on Ghanaian Pentecostalism, with a degree of reflection on the ethical standards aspects of the movement, are Asamoah-Gyadu's African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana. and Paul Gifford's Ghana's New Christianity: Pentecostalism in a Globalising African Economy. Asamoah- Gyadu employs the historico-theological45 method to evaluate current trends in Pentecostal 42Kudadjie and Aboagye Mensah, Christian Social Ethics, 3. 43 Kudadjie and Aboagye Mensah, Christian Social Ethics, 3. 44 Kudadjie and Aboagye Mensah, Christian Social Ethics, 3. . 45 Asamoah-Gyadu's African Charismatics, 16. This approach, traces .the trajectory o~ the. m?vement .by examining the socio-cultural, religious and historical factors that shape Its theology and IdentIty In GhanaIan Christian discourse. 33 University of Ghana http://ugspace.ug.edu.gh groups in Ghana. He emphasises the influence of social context on religious movements by insisting that, the local versions of Pentecostal expression can be understood only within the context of the traditional cultural and religious environment in which they exist. Asamoah- Gyadu corroborates Larbi's46 conviction which attributes the progress of Pentecostalism in Ghana to a receptive culture. In Asamoah-Gyadu's view, African Pentecostal theology extends beyond the Bible to engage cultural metaphors: "Although Pentecostal themselves unapologetically, appeal to the Bible for explanations of their experience, in the African context there is a significant measure of credibility in the perceived resonance between Pentecostal and African traditionaVprimal religiosity.'.47 The author demonstrates the conviction that the primal worldview of the African comprises a consciousness of the reality of both benevolent and malevolent spiritual forces which influence human life arbitrarily. It is the capacity of Pentecostal theology to engage with and offer "convincing" responses to these perceptions that account for the success of the movement in Ghana. Bediako, an eminent Ghanaian theologian, also identifies this dynamic as a prerequisite for any impactful soteriological engagement with the African context.48 Asamoah-Gyadu consequently argues that Pentecostals have creatively responded to the traditional worldview with scriptural validation in the exorcism narratives done by Jesus and Paul (Mt 17:14-20; Mk 7:25-30; Lk 9:38-43; Acts 16:16-18). Furthermore, Asamoah-Gyadu explores some recurrent themes in Charismatic soteriology from theological, ethical and sociological perspectives; these include "Salvation as Transformation and Empowerment", "Salvation as Healing and Deliverance", and "Salvation 46 See Larbi, Pentecostalism, 31. 47 Asamoah-Gyadu, African Charismatics, 17. . ., . . 48 Kwame Bediako, Jesus in Africa: The Christian Gospel In AfrIcan HIstory and Experzence. (Carlisle and Waynesboro: Editions C\t\: and Regnum Africa, 2000), 22. 34 University of Ghana http://ugspace.ug.edu.gh as Prosperity". Evidently Asamoah-Gyadu's work has the strength of exploring the benefits as well as the pitfalls inherent in the application of these theological categories. He is on target with his observation that the concept of salvation as transformation and empowerment is applied wholistically in Pentecostal hermeneutics. To them, Soteriology does not only secure spiritual benefits, it is also supposed to empower the Christian to pursue progress in terms of good health, success and prosperity. The author rightly identifies the ethical aspect of salvation as liberation from sin, and proceeds to make it relevant to the African context by associating it with freedom from the oppression of evil spirits. In discussing the concept of empowerment, Asamoah-Gyadu further introduces the Pentecostal motif of anointing which endues the minister with power to facilitate healing and other miracles to bless people. He raises the perennially debatable issue of the relationship between morality and performance, and suggests that the impact of a minster's anointing is directly proportional to his or her moral standard; "the effectiveness of a person's anointing depends on moral uprightness and enhanced spirituality achieved through fasting, Bible study and prayer.,,49 This assertion however demands further interrogation to determine whether the blessings ordained for God' s people necessarily depend on the character quality of the functionary. Asamoah-Gyadu gives credit to the Charismatic Ministries for pursuing rigorous ethics, which emerges from their concept of renewal by the Holy Spirit who enables the believer to bear the fruit of the Spirit (Gal 5:22- 23). This, according to the author, provides an anchor and security against "the moral relativism and permissiveness of modem society."so 49 Asamoah-Gyadu, African Charismatics, 155. 50 Asamoah-Gyadu, African Charismatics, 13 8. 35 University of Ghana http://ugspace.ug.edu.gh Although Asamoah-Gyadu seems to suggest that the Charismatic practice of ascribing moral failure to demonic activity has some biblical basis as in Ephesians 2:1_2,51 he also points out that excessive emphasis on the demonic can create a sense of pervasive fear and spiritual 52 insecurity among Christians. The theme of salvation as healing and deliverance, according to Asamoah-Gyadu is popular among Ghanaian Charismatics because it responds to the indigenous worldview which upholds the warding off of evil spirits as a target of religious 53 rituals. He identifies the underlying principle to the deliverance ministry as the firm belief in a "causal relationship between sin, the work of demons and sickness.,,54 Therefore the moral benefit of deliverance is appreciated as freedom from "'bondage' to sin and Satan.,,55 Nevertheless in evaluating Pentecostal demonology which ascribes almost all human problems to the activity of Satan and his agents, the author perceptively posits that sometimes the hermeneutics on which such teachings are based are either arbitrary or forced.5 6 He insightfully concludes that it is the inability of deliverance ministers to develop an adequat€ I pastoral response to the problem of theodicy which underlies tlilis tendency of excessive demonic ascription. Reflecting on the concept of salvation as prosperity, Asamoah-Gyadu discerns a direct relationship between this theological category and salvation as healing and deliverance. He thinks the Charismatics believe that, devoid of sin and demonic activity, there is no reason why the Christian should not live a fruitful life, which is normally considered in terms of health and economic success. In examining the biblical and ethical ramifications of the prosperity gospel, Asamoah-Gyadu initially affirms the scriptural basis for a Christian 51 Asamoah-Gyadu, African Charismatics,136. 52 Asamoah-Gyadu, African Charismatics, 183 . 53 Asamoah-Gyadu, African Charismatics, 166. 54 Asamoah-Gyadu, African Charismatics, 167. 55 Asamoah-Gyadu, African Charismatics, 167. 56 Asamoah-Gyadu, African Charismatics, 183 . 36 soteriology which promUotensi vtheer soivteyr aollf wGehlla-bneain gh totfp h:/u/muagnsitpya. cNeev.uergth.eeldeuss. ghhe identifies the problem of the selective hermeneutical method of proof-texting the prosperity message. This approach, according to Asamoah-Gyadu, produces "truncated, if not erroneous, views on theological issues." The author is convinced that in modelling the prosperity message, the Charismatic leaders seem to trade off the Christian virtues of humility and service for fame and popularity: "The staQdard and model of leadership is not that of the humble Christ, identified with the poor and marginalised, but that of the powerful in modem society.,,57 58 Gifford , a keen observer of the African Pentecostal scene, has in his Ghana's New Christianity undertaken a comprehensive consideration of the institutional structures and major themtls of Charismatic or Neo-Pentecostal ministries from historical and sociological perspectives. He incively reviews the challenging prevailing socio-political conditions, from the time of independence, 1957, to contemporary times, which constitute the matrix of Ghanaian Pentecostalism. This informs his conviction that the Pentecostal theological discourse which engages with socio-economic depravation is responsible for their appeal to a massive following. Focusing on the problem of governance, Gifford identifies neo- patrimonialism as one of the major factors that shape political culture in Ghana.59 He captures thtl attitude of political leaders to wealth, as an indicator of societal attitude to possessions in this excerpt: "Yet the wealth is flaunted; indeed, if the money went into savings or investment, the point would be lost. Wealth and status go together; the former is the sign of the latter. Appearances matter and - and appearances, titles and the symbols of office often matter far more than doing a job well or delivering results.,,60 The resonance of this observation with the views of critics of Pentecostal leadership is Ghana is significant, and one 57 Asamoah-Gyadu, African Charismatics, 229. 58 Paul Gifford, Ghana's New Christianity: Pentecostalism in a Globalizing African Economy. Bloomington & Indianapolis: Indiana University Press, 2004. 59 Gifford, Ghana's New Christianity, 7. 6°Gifford, Ghana's New Christianity, 13. 37 University of Ghana http://ugspace.ug.edu.gh wonders if there is cross fertilisation of attitudes between the political and ecclesiastical establishments. Gifford regards the emergence of Neo-Pentecostalism in Ghana as a paradigm shift in the church scene, justifying this observation by a comparison with the declining influence of the Western Mission Oriented_Churches (WMOC). The main features of the Neo-Pentecostal phenomenon examined by Gifford include their theology, liturgy, and social impact, which diffuse through their remarkable media patronage. He also records his interaction with a segment of Ghanaian society which is not well disposed to the emergence of these Churches. And he specifically records the opinion of K. Gyasi,61 a columnist, who identifies one of three societal problems as the proliferation of churches full (of women), loud, and competing for the wealth of their "very often gullible congregations." The identification of the fluidity of Pentecostal phenomenon, which transcends church boundaries, is prominent in Gifford's observation, appreciating its impact on other Christian denominations. Referring to it as the "charismatisation" of other churches, Gifford thinks it is an occurrence that is expected to stem the exodus of members who had been flocking to join the Pentecostal Churches. Gifford attempts a comprehensive examination of what he calls "recurring emphases" of the Charismatic ministries. His approach has the benchmark of an impressive accumulation of copious primary data of sermons, prayers, testimonies, lyrics, slogans, documents and interviews, which largely authenticate the author's perceptions of his subject matter. Most often he deliberately refuses to theorise his opinions and would instead present copious 61 K. Gyasi, Spectator, Jan, 20. 38 University of Ghana http://ugspace.ug.edu.gh evidence to reveal a particular trend of thought or practice among the church groups being studied. Gifford isolates one of the recurring emphases of the Charismatics as success, wealth and status. He thinks the new Ghanaian Christianity differs considerable from the Western missionary denominations, who are blamed by the charismatic leaders for not teaching them divine principles of prosperity. Gifford supports his conviction, which identifies American prosperity preachers as the main influence on the Ghanaian charismatic leaders with testimonies from the Ghanaian leaders themselves. Although he acknowledges that the traditional African religious orientation is conducive for the prosperity message to thrive, he insists that the way it is expressed, even in Ghana, reflects developments in the United States. Gifford identifies examples such as Russel Cornwell's sermon on "Acres of Diamond" and Norman Vincent Peale's The Power oj Positive Thinking as the main sources of this theological construct. The author reflects on, or better still discerns the success theme in the context of Bishop David Oyedepo' s Winner's Chapel branch ;in Accra. His presentation reveals that the leadership is extremely inclined towards the material success of the congregation members as the pronouncements he records seem to suggest: "success is our birthright (Feb, 18,2001); "If you won't succeed, go to another Church" (Oct 1,2000).62 Gifford discerns a link between the practice of deliverance in Ghanaian Pentecostalism and traditional religious ideas. He perceives the basic idea of deliverance as a situation where a "Christian's progress and advance can be blocked by demons who maintain some power over him, despite his having come to Christ.,,63 He further ascribes the proliferation of prayer camps to the desire of many Ghanaians to break loose of their demonic chains. In evaluating 62 Quoted in Gifford, Ghana's New Christianity, 57. 63 Gifford, Ghana's New Christianity, 86. 39 University of Ghana http://ugspace.ug.edu.gh the role of the prophetic churches as agents of moral challenge, Gifford observes that due to their preoccupation with spiritual agents, they seem to lack interest in moral or ethical issues. And since spiritual forces are blamed for all misfortunes, the moral failure of people are also, in certain cases, attributed to demonic activity, thus considerably' diminishing people's sense of responsibility: "In Ghana it is not uncommon for those accused of crimes before the courts to attribute their deeds to eYiI spirits.,,64 Gifford's objectivity emerges as he examines Rev Mensah Otabil's (founder of ICGq approach to ministry, which according to him is devoid of the extreme faith motif and spiritualisation that is prominent in many constituencies of the Charismatic fraternity. The author rightly recognises that Otabil avoids the anointing oil practice, demonization, preoccupation with witchcraft and the excessive stress on the prophetic and miraculous. Hollenweger, a doyen of Pentecostal studies, in his book, The Pentecostals,65 has written considerably about the roots and development of Pentecostalism ~round the globe. He goes beyond the mere description of the manifestation of Pentecostal ~pirituality to examine some of the doctrines and practices that characterise the movement. Of direct relevanc€ to this study is the section which analyses Pentecostal ethics: Considering the date of the book, 1972, a few of the perspectives expressed on some ethical Issues have now become redundant, as this quotation, for example, elucidates, "But Pentecostals consider that fashionable clothes are not for Christians, women' s hair should not be waved; powder and make-up should be left to the world.,,66 This observation is largely out-of-date now, as some Pentecostal Church members and their leaders have currently developed a taste for trendy 64 Gifford, Ghana's New Christianity, 110. 65 W. Hollenweger, The Pentecostals, (London: SCM, 1972). 66 Hollenweger, Pentecostals, 403 40 University of Ghana http://ugspace.ug.edu.gh fashion and elaborate hair styles to the extent of attracting criticism in the media.67 Nevertheless many of the ethical concepts identified in the book are still applicable in Pentecostal Churches today. The panoramic view Hollenweger takes of the attitudes of Pentecostals towards issues such as tithing, the observance of Sunday as a day of rest, military service, taboos on pleasure and food, sex taboos, marriage and women in ministry, reveals ethical principles that remain relevant and sometimes controversial in contemporary Pentecostal communities. Hollenweger suggests that the two main factors that shape Pentecostal morality are ethical prescription and cultural nuances.68 He contends thus, "if we look for the origins of Pentecostal ethics, we fmd on the one hand a constant basic pattern of ethical prescriptions, and on the other hand powerful influences from the national background of each particular groUp.,,69 A subtle hermeneutical error in some practices of Pentecostal ethics is aptly i captured by Hollenweger when he observes; "But the belief is always held that these distinctive national features have been derived from the Bible.,,70 For instance in Ghana, some of the classical Pentecostal Churches such as the Church of Pentecost, and the Apostolic Church, Ghana, strictly practise head-covering by women in Church, which they defend with scriptural passages like 1C orinthians 11: 1-16. ' This scriptural provision notwithstanding, one cannot rule out the influence of Ghanaian traditional dress code on this practice. 67 One reporter's complaint about Pentecostal leaders is, "Under the guise of serving the Living God, they sport well sewn three-piece suits (coat) and fix a clerical on their necks." Ebenezer Ato Sam, "Why Apostle Nimo was Rejected" (2) in The New Punch, 1st July 2007. 68 Hollenweger, Pentecostals, 407. 69 Hollenweger, Pentecostals, 407. 70 Hollenweger, Pentecostals, 407. 41 University of Ghana http://ugspace.ug.edu.gh Obviously, Hollenweger, Gifford, and Asamoah-Gyadu offer perceptive theological I reflections on some doctrines and practices of the Pentecostals and have engaged with some important moral issues such as sources of ethical concepts, demonization, the judicious application of economic resources and dress code, among others. However, guided by their methodology, their focus is not to undertake a systematic examination of ministerial ethics among the groups they have studied, which is the task this researcher applies himself to. 1.5.3 Ministerial Ethics Ministerial ethics is a universal discipline with general concepts that submit to specific applications in diverse social contexts. Therefore although Trull and Carter's7! co-authored book, Ministerial Ethics: Being a Good Minister in a Not-sa-Good World, is set in the United States of America, it reveals principles and ideas that are universally applicable, and resonate appreciably with the Ghanaian situation. Trull and Carter think of the core issue in ministerial ethics is, " ... the moral ideal for the minister is iNtegrity, a life of ethical wholeness, and moral maturity."n To help approximate this standard, the co-authors discerningly identifY one major causal factor of ministerial moral malaise as the assumption that morality comes involuntarily to those who preach the gospel, insisting that "ministerial ethics is neither simple nor automatic.,,73 They reinforce this posjtion by rightly observing that "minsters can only develop moral sensitivity through education and experience.,,74 Trull and Carter argue that a fundamental requirement for an ethical ministry is a clear understanding of a minister's calling. To elucidate this point, they explore the concept of vocation in the Christian ministry by describing the minister as a person who is set apart and 71 Joe E. Trull & James E. Carter, Ministerial Ethics: Being a Good Minister in a Not-sa-Good World. Nashville: Broadman & Holman 1993. 72 Trull & Carter, Ministerial Ethics, 19. 73 Trull & Carter, Ministerial Ethics, 20. 74 Trull & Carter, Ministerial Ethics, 43. 42 University of Ghana http://ugspace.ug.edu.gh commissioned by God to accomplish a divine mission. The co-authors, pondering some ideas 75 expressed by Bayles in his Professional Ethics, suggest that the concept of professionalism derives from the Christian doctrines of vocation and covenant, which create a community where believers serve the purposes of God by serving others. Trull and Carter however lament the secularisation of these concepts in the modem world into career and contract, a development, they claim, poses a threat to the full reclaim of the traditional virtues of professionalism. In isolating these virtues, they highlight Edmund Pellegrino's concern that ''the central idea of a profession, altruistic service and effacement of personal reward, are today downgraded.,,76 The co-authors bring into focus the dynamic relationship between one's devotion to God and the call to serve humanity by asserting that the minster's devotion to God cannot obliterate their obligation to pastoral duties. In their view, "Ministry involves both privilege and responsibility. The minister's calling always must be fleshed out in some kind of community, usually a local congregation. Trull and Carter rightly claim, "one cannot serve Christ without serving people, for to serve people is to serve Christ (Matt. 25 :31-46).,,77 The co-authors make the revealing and relevant observation that, as evangelicals depend on the Bible for moral authority, there is the need to recognise that the entire Bible contains diverse approaches to moral reasoning. In their opinion, biblical ethics is not limited to a single category; rather it variously espouses the concepts of virtue, principle and consequence in diverse degrees. They emphasise the role of character or virtue in moral education by advocating, "Character is basic to all ethical decisions. Who you are determines what you 75 Michael Bayles, Professional Ethics: Second Edition. (Belmont, CA: Wadsworth Publishing, 1989) ix, cited in Trull & Carter, Ministerial Ethics 30. 76 Edmund Pellegrino, cited in Trull & Carter, 30. 77 Trull & Carter, Ministerial Ethics, 22. 43 University of Ghana http://ugspace.ug.edu.gh do.,,78 Trull and Carter, refer to Wilmon's definition of character, as the "basic moral orientation that gives unity, definition, and direction to our lives by forming our habits and intentions into meaningful predictable patterns that have been determined by our dominant convictions".79 Reflecting on this definition, the co-authors suggestthat the Christian minister needs to intemalise both the obligations and boundaries of their vocation in order to reflexively behave ethicallYj110st of the time. The prominent role of character in moral formation notwithstanding, Trull and Carter, agree with the standard observation in moral philosophy that virtue alone is inadequate in ethical maturity. They therefore proceed to examine the ethics of conduct? arguing that: Acting ethically always involves more than just having a sterling moral character. That is certainly basic, but the moral life is more than simply being a good person. Along with a healthy, wholeness of being, must be added conduct and its values - the perspectives, obligations, and aspirations that guide the Christian minister in making right choices.80 Trull and Carter seem to endorse the universal notion that clergy' misconduct majors on sex, money and power.81 To develop an adequate moral response to these three cardinal areas of ministerial temptation, the co-authors suggest a consistent approach to moral value cultivation. Furthermore, they think the Bible revels "the theological perspectives that ground us, the obligations that bind us, the norms that guide us and the goals that motivate.,,82 This opinion lays a foundation for their discussion of the concepts of obligation and consequence in ethics. Firstly reference is made to Kant's categorical imperative which provides the framework for examination the concept of obligation in ministry. Trull and Carter convincingly posit that the Bible is fraught with deontological duties, hence they stress the 78 Trull & Carter, Ministerial Ethics, 46. 79 William Willimon, The Service a/God (Nashville: Abingdon, 1983) 28-29, cited in Trull & Carter, 47. 80 Trull & Carter, Ministerial Ethics, 51. 81 Admittedly these areas of moral susceptibility are universal rather than peculiar to Christian ministers; however they are the most frequently reported issues relevant to ministerial scandals. 82 Trull & Carter, Ministerial Ethics, 53. 44 University of Ghana http://ugspace.ug.edu.gh need for the minister to engage with biblical norms, church codes and governmental edicts. Nevertheless, in taking a comprehensive view of the ethics of duty, the co-authors caution against its potential extreme of legalism. Secondly Trull and Carter reveal that biblical ethics has a dimension of teleology or the ethics of aspiration. They link this to John Stuart Mill's idea of utilitarianism, whose focus is to bring the greatest good to the greatest number. Serving as a bulwark against legalism, teleological ethics is discernible in both the Old and New Testaments (in the story the Hebrew midwives and Pharaoh, Ex 1:15-20; Jesus' Sabbath controversy with the religious leaders Mk 2: 23-27). The co-authors however do not mention the danger of the slippery slope of relativity that could emerge from teleological ethics. Thirdly Trull and Carter suggest that another extremely important aspect to any worthwhile endeavour in ministerial ethics is the ethics of integrity or what they call "moral vision", describing it as "a Mount Everest on which every minister hopes to stand."s3 They summarise the three critical concepts in moral formation thus: "Our contention is that the morally mature minister experiences concomitant growth in three vital areas: character, conduct and moral vision... these three elements interface to produce a morally complete person. Each is necessary, and none is complete without the other twO." S4 Based upon these moral precepts, Trull and Carter offer practical counsel on the minister' s personal and family life, relationship with congregation, interaction with colleagues, and engaging with the wider society; counsels which are biblically grounded and ethically sound and realistic. As stated above, the co-authors write from an American background, 83 Trull and Carter. Ministerial Ethics,59. 84 Trull and Carter, Ministerial Ethics, 59. 45 University of Ghana http://ugspace.ug.edu.gh consequently they cannot engage with moral issues which are pec~liar to the African context, such as witch hunting and demonization, the impact of the prosperity gospel in a third world economy, and the ethical implications of the administrative challenges that confront Pentecostal ministers in Ghana. And this research is designed to respond to some of these issues. To reiterate, only a few books have been authored by Ghanail;ln Pentecostal leaders on ministerial ethics, and even the handful available are written more from practical ministry and motivational perspectives rather than an academic one. That notwithstanding, I have selected Bishop Charles Agyin-Asare's Pastoral Protocol: A Guide to Ministerial Ethics,85 for this review because it is very relevant to the Ghanaian context. In this, book Agyin-Asare insists that the minister's relation with his family, Church, finances, denomination, community, the opposite sex, and colleagues are all guided by well-laid down standards; this suggests a principled-based approach to ministerial ethics. The author however does not engage with the concern of authority and sources of these standards. Furthermore does not respond to factors such as motive, aspiration and external influence, which to a large extent determine the moral choices ministers make. Agyin-Asare begins his book on an apologetic note, where he attempts to defend the ministry against some of the unreasonable demands society makes of pastors. He captures some of these demands under the heading the "Pastor's Dilemma": If he [the pastor] drives an old car, he shames his congregation; if he buys a new one, he is setting his affection on earthly things. If he [the pastor] preaches all the time, the congregation gets tired of hearing just one man; ifhe invites guest ministers, he is shirking his responsibility.86 85 C. Agyin-Asare, Pastoral Protocol: A Guide to Ministerial Ethics, (Hoomaar.: His Printing, 2003). 86Agyin-Asare, Pastoral Protocol, 26. 46 University of Ghana http://ugspace.ug.edu.gh The rest of the book covers a variety of issues ranging from personal manners of the minister to his relationship with his vocational establishment. Agyin-Asare poignantly brings to our awareness the tension between the personal standards of conduct of pastors and the pressure of society to conform to certain expectations. This researcher has explored this concern further to reveal how the desires of such ministers and the demands of society on them could be held in creative tension, for effective ministry. In addition some of the relevant issues such as the principles and sources that inform Christian ethics, and for that matter ministerial ethics, which Agyin-Asare's book seems to overlook, are examined in this thesis. Other works of relevance are reviewed as we proceed with the later chapters. 1.6 Methodology 1.6.1 Multi-Disciplinary Approach Apart from their spiritual focus, religious movements occur with socio-cultural, economic, political and philosophical ramifications. Hence a thorough study of ethical issues in PentecostaVCharismatic Church leadership in Ghana demands a multi-disciplinary approach in order to reach comprehensive and informed conclusions. Philosophy and morality have a symbiotic relationship, with the former providing the tools and methods necessary for any worthwhile ethical endeavour. Geisler and Feinberg are convinced that the most famous area of philosophy is the study of ethics87 which is not only concerned with right action, but focuses on the principle that justifies a particular course of action; purporting that such 87 N. Geisler and P. D. Feinberg, Introduction to Philosophy: A Christian Perspective. (Grand Rapids: Baker Books, 2001), 24.a 47 University of Ghana http://ugspace.ug.edu.gh principles should "be universally, or at least generally, applicable in similar situations.,,88 It is therefore necessary to undertake a logical reflection on the institutional structures of Pentecostal ministries as well as the conduct of some of individual ministers in order to identify trends that promote constructive ministerial ethics. Nevertheless the parameters of logic sometimes become inadequate in examining mystery in religion. And O'Meara has rightly observed "kingdom, Spirit or grace are words denoting a special divine presence (beyond the universe studied by i physics and biology).,,89 Consequently, the existentialist approach to truth discovery had also provided an essential missing link in this endeavour. Existentialism is a reaction to rationalism, which, although does accept objective scientific fact, holds subjective truth to be important in ontology (matters related to being or existence).9o Reflecting on Kierkegaard's concept of existentialism, Wyatt suggests the individual means everything to the existentialist as the person is revealed a series of possibilities and every decision made redefines that individual. This idea was further developed by Jean- Paul Satre in terms of "I" defining the "self', where each human being creates a "self', who is "independent from all ~ther knowledge and ' truths ' defmed by other individuals.,,91 Wyatt sums up Kierkegaard' s view of religion as something illogical, claiming, "paradox was at the centre of his faith".92 By implication, the fact that some of the decisions and actions of Ghanaian Pentecostal Church leaders may fail the test of logic and empirical analysis may not necessarily devalue their validity. However, one still has to be cautious to avoid the temptation of using the existentialist approach as a camouflage to accept every erratic decision or act as "genuine" subjective religious experience. The overall 88.Geisler and Feinberg, 24. 89 Thomas F. O'Meara, Theology ofM inistry. (New York: Paulist Press, 1999),35. ~. C. Osuala, Introductionfor Social Research. (Onithsa: Africana First Publishers, 1982),46. 91 Cited in C. S. Wyatt, "Soren Kierkegaard: The Original Leap of Faith". http://www.tarneri.com/exist/kierkegaard.shtml (accessed 22nd September 2011 6.30 pm), 14. 92 Cited in C. S. Wyatt, "Soren Kierkegaard: The Original Leap of Faith", 14. 48 University of Ghana http://ugspace.ug.edu.gh positive or negative impact of such decisions would largely help to detennine their value to society. As Jesus put it in concrete tenns, "By their fruit you will recognise them." (Matt 7:16) The historical approach, which focuses on trends in the development of Pentecostalism as both a universal and Ghanaian phenomenon, would go beyond the mere identification of significant events and personalities, to uncover some of the historical factors and concepts that fashioned the value system(s) of the movement. According to Odum and Jocher, social survey offers an objective, "qualitative approach to the study of social processes,,;93 and this affords an invaluable method for the evaluation of the impact of Pentecostal Church leadership on individual lives, families, institutions and communities. This researcher has therefore sampled the views of selected segments of Ghanaian society to help approximate their perceptions about Pentecostal ministers through questionnaire, participant observation and interviews. I largely employed the qualitative approach because increasingly scholars are appreciating the important role of the human element as a detennining factor in epistemology. In Osuala' s estimation, "Qualitative research places stress on the validity of multiple meaning, structures, and holistic analysis.,,94 By implication, the human interpretation of truth and understanding of facts is recognised as perspectival; and these perspectives are largely detennined by people's experiential encounter of the world. The task I have undertaken as a qualitative methodologist was to record What people say and do, in relation to my subject matter, and interpret the data as logically and objectively as possible. 93 H. Odum & K. Jocher, Introduction to Social Research. (New York: Hall & Co, 1929), 250. 94 Osuala, Introduction/or Social Research, 170. 49 University of Ghana http://ugspace.ug.edu.gh 1.6.2 The Interview The interview method, which is described as the most important, most effective, as well as the most widely used of the methods of data collection on social phenomenon95 becomes indispensable in navigating the ethical philosophy and conduct of Pentecostal Church leaders. I have personally interviewed, thirty-seven Church leaders, comprising the top hierarchy, such as chairmen, presidents, or founders and general overseers or general secretaries of the selected denomination, due to their level of influence and their supervisory roles on denominational ministerial conduct. A second category of Pentecostal ministers were selected relevant to their involvement in the specific ethical issues that I have examined. The third set of ministers who were chosen from the rank and file of their denominations was selected at random for interview sessions that were not really structured, providing the advantage of spontaneity of answers. Other interviewees comprise academics, whose fields of study have a bearing on the issues explored, and some journalists with relevant reports on Pentecostal ministerial ethics. I also have indiscriminately selected some lay leaders and congregation members who have been influenced or affected by the ministries of Pentecostal leaders to discover the impressions they carry of such leaders. 1.6.3 The Participant Observer In addition to the interviews, this writer has also gathered primary information through participant observation in some of the Pentecostal/Charismatic Churches. In Kumekpor's view, the participant observer is "socially, personally and spatially integrated into the groUp.,,96 I undertook participant observation by sitting through some Pentecostal Church services and taking sermon notes, as well as listening to their testimonies, prayers and songs. I went further to study their administrative structures and investigate how some of their 95 K. B. Kumekpor, Research Methods & Techniques a/Social Research: Sections 1- 3. (Accra: SonLife Press & Services: 2002), 119. % Kumekpor, Research Methods, 74. 50 University of Ghana http://ugspace.ug.edu.gh ministerial ethical codes are applied. This approach of direct interaction has equipped this researcher to arrive at conclusions derived from experience, affording some advantages over the external observer's a priori stance. This method has enabled me to watch and note events from within the context in which they occur and it has accorded me access to details that might, as Kumekpor put it, "elude a casual observer.',97 It is also necessary at this point to mention that my twelve years' experience as a minister of The Church of Pentecost, coupled with four years' work as a le<,:turer in Christian Ethics at Pentecost University College (pUC) have afforded me peculiar insights that may not be necessarily available to the one observing Pentecostal phenomenon as an outsider. These perspectives however face the criticism of subjectivity, as it becomes extremely difficult to extricate one's personal sentiments and denominational sympathies from one' s work. Kumekpor rightly observes; "the probability of bias, improper comprehension of a situation and implicit moral judgement may be high, especially where the study touches matters or issues on which the observer has strong feelings or to which he may be implicitly hostile.',98 I found these insights offered by Kumekpor useful and they have increased my awareness on some of the potential pitfalls of participant observation. They have helped me considerably as I consciously endeavoured to balance objectivity with a "'healthy" quantum of the subjective. 1.6.4 The Questionnaire Although my methodology was mainly qualitative, it became necessary to collect some quantities to help sample views of congregation members on the ministers under discussion, in order to determine the popularity or otherwise of certain notions held by the public about such leaders. Accordingly I gave out 200 copies of the questionnaire and received 177 back. 97 Kumekpor, Research Methods, 75. 98 Kumekpor, Research Methods, 79. 51 University of Ghana http://ugspace.ug.edu.gh The distribution of respondents was an indiscriminate selection of 108 members from the chosen churches, namely the Church of Pentecost, Assemblies of God, and Redeem Evangel. There was a random selection of 57 people from other Pentecostal churches and 11 from the Historic Western Mission churches who had encountered Pentecostal ministers. The questionnaire (see Appendix 5) consisted of both closed and open-ended items to elicit the appropriate responses. I used the simple majority approach to analyse the data and identifY trends of the impressions and factual information such respondents offered on the conduct of the Pentecostal ministers they have encountered. 1. 7 Significance of the Study The progress and expansion of Pentecostalism has made a remarkable impact on Christianity, as the already high global membership statistics keep on rising. Barrett avers that Pentecostals have become a worldwide movement with an estimated 450 million across the world.99 The impact of Pentecostalism on Ghanaian Christianity and other facets of national life is overwhelming. According to the Ghana Statistical Survey Census of 2000, Christians comprise 68% of the total population; and their denominational distribution is captured in the table below: 99 D. B. Barrett, & T. M. Johnson, "Annual Statistical Table on Global Mission: 1999", International Bulletin of Missionary Research 23 (January 1999),24. 52 University of Ghana http://ugspace.ug.edu.gh Table 1: Christian Denominational Demography Persuasion Percentage Catholic 15.1 % Protestant (Mainline) 18.6 % Pentecostal 24.1 % Other Christian - 11 % TOTAL 68.8% In a total population of 18, 912, 079 Christians comprise 13, 914,779, out of which the PentecostaVCharismatic movement forms a bulk of24.1%. The membership registers of the Ghana Pentecostal Council (GPC) recorded 195 different Churches in January 2006. The second group, the National Association of Charismatic and Christian Churches (N.A.C.C.C.), consisting mainly of Neo-Pentecostal Churches, had 119 member Churches in May 2006. These impressive statistics indicate that the Pentecostal strand of the Christian faith is a prominent phenomenon in Ghanaian society. Consequently the ethical example of their leaders would be a significant contributory factor in determining the whole society's moral gauge. Furthermore, the influence of Pentecostal ethos has traversed the borders of the Movement to impact the practices of other Christian traditions. The adoption of full blown Pentecostalism in some sections of the Catholic and mainline Protestant Churches is a widespread phenomenon that has been considerably explored by Cephas Omenyo in his Pentecost Outside Pentecostalism. Many of the conservative mainline Churches now encourage erstwhile forbidden Pentecostal ethos such as drumming and dancing to the tune of Ghanaian 53 University of Ghana http://ugspace.ug.edu.gh choruses, organising revival meetings and tithing. According to Asamoah-Gyadu, a leading scholar on Ghanaian Pentecostalism, Pe?tecostalism .a~ the moment represents the most cogent, powerful and visible eVIdence of relIgIOus renewal and influence in Ghana. I would argue that even the new lease of life being experienced by some of the older churches in Ghana is explicable in terms of their, albeit recent, tolerant and open attitude towards Pentecostal phenomena and renewal movements in their midst. 100 Another scholar who holds a similar opinion is Dovlo, who avers that the influence of Pentecostalism on the mainline Churches has far reaching implications for religion, liturgy, social norms and the economy as a whole. lol The PentecostaVCharismatic Churches have also established a formidable presence in the electronic media, where their sermons frequently feature on almost all the radio and television channels in the country. Mensah Otabil's "Living Word", as at the time of writing, occurs on TV3 on Sundays at 6.00 pm, Agyin Asare's "Miracle Encounter" is also featured on Saturdays at 5:30 pm on TV3, and Matthew Ashimolowo's "Winning Ways" is telecast by Ghana Television at 8.00 am on Saturdays. The Church of PeJ?tecost sponsors "Pentecost Hour", which features some of their key leaders on Ghana Television at 5.30 am on Thursdays, and on TV3 at 5:30 pm on Wednesdays. David Oyedepo of Winners' Chapel is on Metro TV at 11 :30am on Sundays and Stephen Amoaning, Chairman of Christ Apostolic Church features regularly on "The Apostolic Voice" on Ghana Television on Sundays at 8.00am, while Duncan William's "Voice of Inspiration" can be viewed on Ghana Television on Sundays at 7.30am. According to Asamoah-Gyadu, the Pentecostal Movement has become very visible in terms of the number of followers and high profile leadership. He 100 Asamoah-Gyadu, African Charismatics, 14. 101 E. Dovlo, "The Proliferation of Churches: Its Impact on Established Churches in Ghana" Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005). 54 University of Ghana http://ugspace.ug.edu.gh therefore acknowledges that if a stream of Christianity becomes so popular, there is no way it would escape the attention of scholars. 102 Evidently it is not Pentecostal songs and dance forms alone that will seep through into other , Christian traditions and the wider society, their doctrines, as well as their ethical principles t I would invariably filter through. Nevertheless there seem to be little evidence of any I i significant academic investigation into PentecostaVCharismatic ministerial ethics in Ghana. ) Most of the available literature on Ghanaian Pentecostalism explores mainly the historical, theological or social dimensions of the Movement. Some of the notable ones have been produced by J. Asamoah-Gyadu,I03 Abamfo O. Atiemo,104 Gerrie ter Haar,I05 P. Gifford,lo6 R. I. J. Hackett,107 B. Meyer,IOS Cephas Omenyo,I09 R. A. Van Dijk,1I0 K. A. OpOkUll1 and Elom Dovlo. 112 102 Interview, Accra, 2nd June 2009. 103 J. K. Asamoah-Gyadu, "Salvation in African Independent Churches and Charismatic Ministries in Ghana", Trinity Journal of Church and Theology 2, (December 1992), and "The Church in the African State: The Pentecostal Charismatic Experience in Ghana" Journal ofA frican Christian Thought 1:2 (1998), 63 - 81. 104 A. O. Atiemo, "Deliverance in the Charismatic Churches in" Ghana", Trinity Journal of Church and Theology, Vol. IV December - January 1994 -95. 105 Gerrie ter Haar, "Standing Up for Jesus" Exchange, Vol 23:3, (December, 1994),22 1 - 240. l06p . Gifford, "Ghana's Charismatic Churches", Journal of Religion in Africa, Vol. 24: No. 3, (1994a), 241 - 265. 107 R. I. J. Hackett, "CharismaticlPentecostal Appropriation of Media Technologies in Nigeria and Ghana", Journal ofR eligion in Africa, XXXVIII, 1998. IOSBirgit Meyer, "A Complete Break with the Past" in Memory and Post Colony ed. Webner, R & P., Accra: 1998 and "Delivered from the Powers of Darkness: Confessions of Satanic Riches in Christian Ghana", Africa 65 (2), (1995), 236 - 255.; "Commodities and Power of Prayer: Pentecostals Attitudes Toward Consumption in contemporary Ghana," Development and Change, 29 1998), 751 -776. 109 C. Omenyo, "The Charismatic Renewal Movement in Ghana", PNEUMA, Vol. 16 No.2. and Pentecost Outside Pentecostalism: A Study of the Development of Charismatic Renewal in the Mainline Churches in Ghana. Uitgeverij Boekencentrum, Zoetermeer, 2002. 110 R. A Van Dijk, "From Camp to Encompassment: Discourse of Trans sUbjectivity in the Ghanaian Pentecostal Diaspora", Journal ofR eligion in Africa, XXXVII, (1997), 135 -160. III K. A. Opoku, "Traditional Religious Beliefs and Spiritual Churches in Ghana: a Preliminary Statement" Research Review 4 (2) (1968), 47 - 60. 112 E. Dovlo, "A Comparative Overview of Independent Churches and Charismatic Ministries in Ghana", Trinity Journal of Church & Theology 2,2(1992), 55 -73. 55 University of Ghana http://ugspace.ug.edu.gh Some other significant works on Ghanaian Pentecostalism include Birgit Meyer's Translating the Devil: Religion and Modernity Among the Ewe in Ghana, 113 Abamfo O. Atiemo, The Rise of the Charismatic Movement in the Mainline Churches in Ghana;114 Asamoa-Gyadu's "Renewal within African Christianity: A Study of Some Current Historical and Theological Developments within Independent Indigenous Pentecostalism in Ghana" ,1 15 Paul Gifford , Ghana's New Christianity: Pentecostalism in a Globalizing African Economy,116 Opoku Onyinah, "Akan Witchcraft and the Concept of Exorcism in the Church of Pentecost"; I 17 and E. K. Larbi, Pentecostalism: The Eddies ofG hanaian Christianity.118 Although a handful of authors such as Paul Gifford,119 Asamoah-Gyadul20 and Emmanuel Animl21 offer some criticism on the ethical implications of deliverance and the prosperity gospel, hardly do any of them directly engage with general standards in ministerial ethics in the Ghanaian Pentecostal/Charismatic Movement. The low level of research work on the ethical aspect of Pentecostalism is not limited to the Ghanaian context. It has been observed even on the international front that Pentecostal theology has not produced an appreciably compelling and clearly articulated moral theory.122 Currently, only two notable books have been published by Pentecostal ministers in Ghana on ministerial ethics, which are Charles Agyin Asare's Pastoral Protocol, and Dag Heward-Mills' Ministerial Ethics. It is j ust a few of the numerous Pentecostal Churches that have produced comprehensive ethical codes for their ministers, although they do hold the ministers accountable for unethical behaviour. 113 Edinburgh: Edinburgh University Press, 1999. 114 Accra: Asempa Publishers, 1993 . liS J. K. Asamoah- Gyadu, Ph D Thesis, University of Birmingham, March 2000. 116 Bloomington & Indianapolis: Indiana University Press, 2004. 117 Ph D Thesis, University of Birmingham, 2000. 118 Accra: Centre for Pentecostal and Charismatic Studies, 2001. 119 See Gifford, Ghana's New Christianity, 140 -160. 120 Asamoah Gyadu, Charismatics, 222 - 232 121 E. Anim, Who Wants to Be a Millionaire? 122 M. Palmer, "Ethics in the Classical Pentecostal Tradition" in Stanley M., Burgess et al (ed) The New International Dictionary of Pentecostal and Charismatic Movements, (Grand Rapids : Zondervan, 2003), 605 , 56 University of Ghana http://ugspace.ug.edu.gh Obviously the Pentecostal/Charismatic Churches have become a force to reckon with in the religious, social, economic, and even the political discourse of Ghana. This brings into focus the need to explore the moral theories and standards of conduct that characterise the ! institutional structures of such ministries and the conduct of their individual ministers. I I 57 University of Ghana http://ugspace.ug.edu.gh CHAPTER 2 GHANAIAN TRADITIONAL LEADERSHIP MILIEU AND THE CONTEXTUALISATION OF CHRISTIANITY 2.1 Introduction Although the central factor of religious experience is intangible, mysterious and sometimes unexplainable, its concomitant revelation or message is always communicated through the observable material cultural context within which the encounter occurs. Contextualisation, from the Christian perspective, is regarded as the various processes by which a local church assimilates the universal Gospel message with its local culture. lf3 In this regard Boschl24 thinks the indigenisation model is effective as an attempt in translating the message into the idioms and metaphors of the host community. And Pentecostals seem to be successful in Africa because they have responded creatively to the socio-cultural and religious heritage of the communities. The scriptural relevance of this kind of engagement is supported by Bediako, who suggests that understanding Christian soteriology through the African worldview is as biblical and convincing as any other theological perspective.125 It can therefore be postulated that traditional Ghanaian institutions and the values they spawn still have a significant influence on contemporary Ghanaian institutions, including PentecostaVCharismatic Churches. This informs Gyekye' s assertion that, "most of the traditional ideas and values have generally speaking, not relaxed their grip on modem African life and thought.,,126 These values and thought forms are considered in the inculturation 123 Louis J. Lusbetak, The Church and Cultures: New Perspectives in Missiological Anthropology. (New York: Orbis, 1988),69. . . . 124 David J. Bosch, Transforming Mission: Paradigm Shift in Theology of MISSIOn. (New York: Orbls Books, 1991,2008) 421. 125 Bediako, Jesus in Africa, 22. . . rd • • 126 Kwame Gyekye, The Unexamined Life: Philosophy and the African Experlence.3 editIOn (Legon: Sankofa Publishers, 2004), 69. 58 University of Ghana http://ugspace.ug.edu.gh process as convenient vehicles for the communication and deposit of truth.127 This chapter therefore explores some traditional institutions and leadership structures, which constitute the social matrix for the 20th century Pentecostal revival in Ghana. The family, being the basic unit of society is analysed to isolate ethical principles that guide individuals in their communal interaction.J:urthermore, traditional political and religious leadership trends are examined to discover how some of their value systems relate to contemporary Pentecostal leadership. 2.2 Traditional Ghanaian Family The role of the family in value formation and ethical education in any society is paramount. Since the family provides the initial grid through which a person views the world, the experiences and values imbibed within that context have an enduring and defining impact on the individual's life and personality. Social anthropologists often emphasise the impartation of moral values to a child; and in many cultures a large proportion of this responsibility falls on the family.128 Students of the Ghanaian family structure readily distinguish between the nuclear and the extended family systems. The extended family comprises parents, siblings, uncles, aunts, cousins and grandparents. The nuclear family however comprises only husband, wife and child or children. Max Assimeng offers a functional definition of the nuclear family as "a group of sexually interacting adults and their children who occupy statuses, perform roles and are responsible for the economic, social and emotional welfare of one another, especially the 127 Stephen B. Bevans, Models o/Contextual Theology. (New York: Orbis, ~0~8), 37.. . 128 SA. Grunlan and M. K. Mayers, Cultural Anthropology: A ChrIStian Perspective. (Grand Rapids: Zondervan, 1988), 145, and G. K. Nukunya, Tradition and Change in Ghana: An Introduction to SOciology. (Accra: Ghana Universities Press, 2003), 51. 59 University of Ghana http://ugspace.ug.edu.gh 'ldr ,,129 Th' fun t' Ch I en. IS C IOna I d e fiI nl"tl On provide. s an adequate framework for the analysis of the basic ethical principles that manifest in the family structure. The specific issues which come into focus in connection with traditional family values include status, responsibility, and the use of titles. Since the extended family receives more emphasis in Africa than the nuclear one,130 I find it worthwhile to examine these ethical ideas by making them relevant to the extended family structur~ 2.2.1 The Extended Family Structure In Ghana, marriage is considered more as a contract between four clans rather than just two individuals, as the extended family embraces grandparents, uncles and aunts, cousins, nephews and so on and so forth. In Ganusah's view, "The two [prospective couple] are being married not just onto themselves as a couple, but into four families of the man's father and mother, as well as those of the woman's father and mother.,,131 The extended family system has its leadership structure, which defines the rights, duties and responsibilities of the individual to the lineage. The Akans refer to the lineage or extended family as abusua, the Ewes call it fome, whilst the Gas designate it as weku. The centra[ figure in abusua, among the Akans is Abusua Panyin or head of the lineage, who is normally a man, even in a matrilineal context. 132 Positively, the lineage ensures the mutual support and cooperation of its members. It also regulates behaviour by insisting on conformity to social norms, with its inherent ability to punish and reward accordingly. Members depends on the lineage for their identity (normally 129 M. Assimeng, Understanding Society: An Introduction to Sociology for African Students. (Accra: Woe\i Publishing Service, 2006), 27. 3l. 130 This has been demonstrated by Rebecca Ganusah in her article, Community versus Individual Rights in Africa: A Viewpoint" Legon Journal ofH umanities, Volume 15 (2004),1- 2l. 131 Ganusah, "Community versus Individual Rights in Africa'~, 3. . 132 K. Nkansah-Kyeremateng, Akan Heritage . (Accra: Sebewle Pubhshers, 1999),67. 60 University of Ghana http://ugspace.ug.edu.gh revealed in their surnames), appreciation, and moral support in the normal pursuits in life - be it developing a career, marriage, child birth and training, or travelling abroad. In tragic times such as bereavement, protracted illness or accidents and loss of property, the whole lineage rallies around the individual to offer help in the recovery and restoration process. Nevertheless this positive practice of socialisation in the lineage can generate tensions that cause adverse social reverberations. Sarpong, for instance, has observed that "The African family may have wonderful values but the same African family may have counter-values that are causing problems in Africa - ethnocentrism, tribalism, excessive particularism.,,133 Financial obligations, such as caring for underprivileged relatives, sometimes make unrealistic demands on the individual. Furthermore, one expects almost the whole lineage to attend social functions such as weddings and funerals, where the cost of reception could become a drain on the host's resources. In addition, lineage affiliation leads to nepotism, where a person of influence is expected to please his or her kith and kin by favouring them with appointments and contracts, even though there may be more qualified applicants. 2.2.2 The Status and Role of Women in Traditional Ghanaian Society Traditionally the position of married women in the various Ghanaian ethnic groups is not an enviable one. The very structure of traditional marriage subordinates the status of women to that of men. A study of family values demands the identification ofthe two family systems of marriage, namely the monogamous and polygamous. Whilst many Ghanaian cultures are tolerant of polygyny (where a man marries more than one wife), polyandry (where a woman marries more than one husband) is unheard of among any Ghanaian ethnic group. The opinion of Kenyan Parliamentarians captured by a Christian feminist ethicist poignantly 133 Sarpong, Peoples Differ, 80. 61 University of Ghana http://ugspace.ug.edu.gh reflects the position of African women, even in the 21st Century. On the issue of polygamy (one person marrying a number of spouses concurrently), when a Bill was presented targeted at proscribing polygamy, the male Parliamentarians argued strenuously against it. Prominent among their reasons was the conviction that African marriages Were potentially polygamous, and that man is supreme in marriage since he is the one who swears to take the wife. The first wife therefore has no right to object when her husband decides to marry another wife.134 This male-dominant factor and the attendant abuse of women in the African family unit are not limited to the polygamous marriage context. The cultural practice of taking a bride pn. ce 135 fr om SU.I tors seems to reduce women to the status of property and exposes them to every kind of imaginable domestic maltreatment. Nkansah-Kyeremateng, a social commentator on Akan culture, is convinced that by paying the bride price, a woman effectually becomes part of her husband's estate. 136 Traditional philosophy expressed in an Akan maxim further highlights the low status of women in the society: Jbaa tJ etuo a etwere Jbarima Jdan mu. This translates, "if a woman acquires a gun, she keeps it in a man's chamber." This maxim, originating from a matrilineal society, does not only project the idea that a woman's achievement is transferred to her husband or sometimes to her male sibling, but it also betrays 134 Nyambura J. Njoroge, Kiama Kia Ngo: An African Christian Feminist Ethic of Resistance and Transformation, Ecclesial Studies 2. (Accra, Legon Theological Studies Series, and Asempa Publishers, 2000),81. 135 According to Nukunya, the bride price, for instance among the Ewes comprise twelve bottles of assorted drinks, and cash, as well as kente cloth, and wax printed cloth. See Nukunya, 43 . 136 K. Nkansah-Kyeremateng, Akan Heritage. (Accra: Sebewie Publishers, 1999), 118. Kwasi Sarpong in his Ghana in Retrospect: Some Aspects of Ghanaian Culture 3,d edition.(Accra-Tema: Ghana Publishing Corporation, 1974), page 83, however, argues that the bride price is not equivalent to the commercial value of the woman, but it is rather a symbolic "gift" of appreciation and compensation !or the loss Of. a female helping hand in the family. However since there is no documentation on the whole practice, one can fairly conclude that the practice is subject to various interpretations, and each view point could be equally valid. 62 University of Ghana http://ugspace.ug.edu.gh the fact that women could not own real estate in the traditional setting.137 And this is not peculiar to the Akans, for instance, even among the EDe's who inherit paternally, a woman virtually has no property rights. It is noteworthy that some modem institutions such as industry, politics and academia have provided the necessary leverage for Ghanaian women to attain national and international fame. It was the industrial sector that projected the late Dr Esther Nkulenu Ocloo to international recognition when she co-won (with General Olusegun Obasanjo, President of Nigeria) the African Leadership prize for Sustainable End of Hunger award in 1990. Another remarkable example of a Ghanaian woman achiever, who was enabled by academia, is Professor Abena Dolphyne who rose to the high office of Pro-Vice Chancellor of the University of Ghana from 1996-1998 and has also served as President of West African Linguistic Society. The gender neutrality of the academy has been further enhanced by the ! appointment of the first Ghanaian lady Vice Chancellor of University of Cape Coast, I I Professor Jane Naana Opoku Agyeman in 2008. Yet the Church in Ghana, although a few denominations are ordaining women, has still not produced a woman Church leader of national or international acclaim. I, 2.2.3 The Status and Role of Children in Traditional Ghanaian Society Most sociologists agree that Africans place much value on child bearing, and barrenness or sterility could be a cause for either divorce or polygyny. A large family size is popular in Africa for reasons such as a person's reputation, and the desire to be remembered after death. In addition, children become an important factor in determining one's economic progress, as 137 It is noteworthy that Kwame Gyekye ignores the issue of women' s righ~s, .in his much acclai~ed book, African Cultural Values: An Introduction, 3rd Reprint (Accra: Sanko~a Publishmg Co, 2003!; whIlst . G. K. Nukunya seems to support the status quo in his Tradition and Change In Ghana: An IntroductIOn to SOCIology. (Accra: Ghana Universities Press, 2003). 63 University of Ghana http://ugspace.ug.edu.gh they provided the labour needed in traditional agriculture. Ultimately children serve also as social security in old age. The ethical question that is generated by these attitudes to child bearing is whether one should consider the offspring as a means to an end or should value them as ends in themselves? From a constructive perspecJive, child training in the traditional Ghanaian context inculcates in them respect for elders. Children are encouraged to obey their 'parents and to respect their elders in order to enjoy their favour and appreciation. Nevertheless, it could be taken to the extreme in certain cases, where respect is often demanded rath~r than earned. Although respect between adults and children is supposed to be reciprocal, most often, children are compelled to be obedient and dutiful, no matter how they are treated. These underlying traditional principles to child upbringing are, to some extent, responsible for institutional neglect and sometimes gross abuse of childr.en, even in contemporary Ghanaian society. Although Ghana prides itself on being the first nation to ratify the United Nations Convention on the Rights of the Child and the Children's Act 560, the protection of the rights of children in the country is lamentable, even in official circles. In 2007, the year marking the fiftieth anniversary of Ghana's independence, the Executive Director of Children's Rights International, Ghana, a non-governmental agency working in the interest of children, wrote a rather scathing news commentary against the partial attitude of the judiciary to child abuse cases. Here is an excerpt: The child who seeks justice is also perceived as truant in the context of tradition. About 90% of children in Ghana never get the opportunity to be heard in the traditional justice administration .... The reality is that children whose cases are in court do not receive due attention and prompt judgment. In Ghana, 80% of cases involving children are 64 University of Ghana http://ugspace.ug.edu.gh withdrawn and settled under the traditional justice system. Twenty percent take between one and three years before justice is delivered.138 2.2.4 The Status and Role of Men in Traditional Ghanaian Society Traditional Ghanaian society is largely patriarchal, with men dominating the social institutions and regUlating almost every facet of family and communal life. This situation is attributable to two reasons, namely the military factor, and the strenuous demands of manual work. The military factor became relevant as ancient Ghanaian communities were exposed to frequent attacks from other tribes. The need to mobilise member~ of the community to ward off such provocations became paramount; and as in many cultures women are insulated from military service, traditional communities in Africa hardly allowed women to become 139 combatants. As a result, those who defended the communities became opinion leaders and regulators of political, economic and social life within society. Secondly the traditional modes of economic sustenance comprised vocations that were physically exacting, such as the manual cultivation of land to raise crops, fishing, hunting and trading with far off communities without the convenience of modem means of transport. Obviously many economic ventures became too taxing and hazardous for females to undertake. As men dominated major economic activities in the traditional setting, their influence extended with economic empowerment, whilst those of women declined with fmancial deprivation. 138 The Executive Director Children's Rights International; "Ghana and the Dawn of 50: The Language of rd Judiciary in Children's Rights" in a Ghana Broadcasting News Commentary of 23 January 2007 @ http://www . gbcghana.comJpages/news detail.phpnewsid=2261 &s= 14# .. 139 An exception to this norm occurred among the Asante's when Yaa Asantewa, the quenmother of EJISU, led men to battle to fight against the British in 1900. 65 University of Ghana http://ugspace.ug.edu.gh Consequently, almost all the leadership positions in traditional institutions became a kind of male preserve among many ethnic groups in Ghana. The chieftaincy institution, for instance, is controlled by men who succeed from generation to generation, making them the communal potentate. I 2.2.5 Titles and Status in Traditional Family ! The functional role of personal titles is an integral part of family, and for that matter, community life in Ghana, as people are more readily identified by their titles rather than names. These titles help to identify position and relationship between people to facilitate their social intercourse. For example among the Ewes, the title enyrui does not only depict a man as an uncle but it specifically points to a maternal uncle. Similarly, n;)([e does not only identify a maternal aunt, but it inherently reveals that the person is my mother's younger sister, whilst mga or nanaga suggests she is senior to my mother. T;)([e is a paternal uncle younger than my father and tJga stands for a paternal uncle older than my father. The use of efo suggests the one being addressed is a senior brother, whilst daaldavi refers to a sister or any woman who is my senior in age. Hence titles are crucial in the family, communal, and institutional lives of the traditional African, and they remain relevant today, even in the church. l 2.3 Relevance of Traditional Sense of Community to the Church Kinship ties in Africa produce communal bonding and the sense of belongingness is such a prominent feature of African communities that every social institution has to reckon with it. Theologians such as Mwaura see a biblical reflection in this sense of community and suggest that it does not only approximate the tribal ties of the Old Testament, it also reflects the 66 University of Ghana http://ugspace.ug.edu.gh concept of koinonia, which characterised the early Church.14o This sense of community resonates well with Pentecostalism, which Johns claims, transforms the affections of the individual, making them relational in character: "Thus the model of godly affections is community, the koinonia of the saints, and orthopraxy is always shared orthorpraxy".141 Asamoah-Gyadu, in exploring the success story of the Church of Pentecost (CoP), observes f I i that communal bonds, and ')'velfare system of support for members is key to their ability to \ attract and hold members.,,142 Ganusah examines the rights of the individual in the African ) communal setting and suggests that the response of Charismatic Churches to the traditional concepts of communal life reflects a paradox of rejection of traditional bonds and a re- creation of a new community. She avers, So that the Christian Faith, in a seemingly paradoxical way, is contributing to the decline in the traditional communal spirit of partaking in every communal practice, while at the same time it is helping to enhance some communal expectations in the society like rejoicing with those who rejoice and mourning with those who moum. 143 Dr John Kpikpi, a New Frontiers minister, who was formerly a lecturer at the University of Ghana, has developed an approach to contextualisation which makes the concept of tribal affiliation relevant to Christianity by regarding the Christian community as a kind of tribe. In his book, God's New Tribe, he suggests that, in Ghana, ''the effects of tribal identities can be seen in the very structure of marriage and family life, business, politics, national life and 140 Philomena N. Mwaura, "New Religious Movements: A Challenge to Doing Theology in Africa" Trinity Journal of Theology Vol. XIII (July 2003), 10. It is however noteworthy that the initial attempts in the Book of Acts to establish an authentic Christian community revealed imperfections which led to the death of Ananias and Sapphira (Acts 5:1 - 11), and discrimination against the widows from the Jewish Diaspora in the distribution of material support (Acts 1:1 - 6). 141 Jackie David Johns, "Yielding to the Spirit: the Dynamics of a Pentecostal Model of Praxis" in The Globalisation of Pentecostalism, Murray W. Dempster, Byron D. Klaus, Gouglas Peterson (eds.). (Oxford: Regnum Books, 1999), 77. 142 J. Kwabena Asamoah-Gyadu, "Pentecostalism and the Missiological Significance of Religious Experience: The Case of Ghana's 'Church of Pentecost'" Trinity Journal of Church and Theology. Vol. XII, JulylDecember 2002),44. 143 Ganusah, "Community versus Individual Rights in Africa: A Viewpoint", Legon Jouranl ofH umanities, Vol. 15, (2004) 16. 67 University of Ghana http://ugspace.ug.edu.gh religion.,,144 Nevertheless, he insists that taken to the extreme, tribalism could be destructive, hence he promotes the concept of God's "new tribe", a community which upholds biblical values that do not particularise tribal identity. A similar perspective is revealed by Agyeman Nkansah in suggesting that since traditional life is communal and the church is also a community, the church in Africa can emphasise this to enhance its indigenous identity.145 In such a context, the implications of communal affinity for moral value formation becomes, obvious, as the interest and values of society are projected above those of the individual. In an article which explores the concept of values and the development of a humane society, Asante demonstrates that it is communities that give legitimacy to values, and the self-esteem of the individual depends on the recognition they receive as members of a community. In a similar vein, Gyekye argues that social life, which is a robust feature of the African communitarian society, mandates a morality which emphasises duty to others and to the community.146 Gyekye however comprehensively examines the concept of personhood in another artiGie, where he takes issue with any ethical system that diminishes the moral autonomy of the individual, subjecting them to, as he put it, "the activities, values, projects, practices and ends of the community". 147 The challenge in such a context is how the rights of the individual are recognised in personal value formation and held in equilibrium with communal interest. Consequently the Ghanaian 144 John Kpikpi, God's New Tribe . (Accra: Hill City Publishin~, ~00.4), .11. . 145 Kwabena Agyeman-Nkansah, "Deeping the Roots of Chnstlamty In the Afncan Culture through Increased Awareness if the African Identity and Self-Perception", Maranatha Journal of Theology and Ministry, Vol. 1 No.1 (June 2005), 32 - 42. 146 Kwame Gyekye, "African Ethics" http://platostanfor~.edu. (access~d?n July 21, 2011). . . 147 Kwame Gyekye, "Person and Community in African Thought, In Pe,:son and C:0mmumty: Ghanaian Philosophical Studies 1, Cultural Heritage and Contemporary Chan~e Series Il Africa, Vol 1, George F. McLean (ed,) (Washington: The Council for Research in Values and Philosophy, 1992),102. 68 University of Ghana http://ugspace.ug.edu.gh Christian leader is challenged to respect social norms, without necessarily trampling the rights and interests of the individual. 2.4 Ghanaian Traditional Political Leadership Attempts at the contextualisation of the Christian Gospel by the application of traditional Ghanaian political leadership imagery and nuances have yielded some stimulating results. For instance the familiarity of Ghanaians with their royal establishments produces imagery and accolades that are readily transferable to Christ to project his royal status, as revealed in a praise song by a Ghanaian Pentecostal lady, Afua Kuma: [Christ] Chief of young women: They have strung a necklace of gold nuggets and beads, and hung it around your neck. So we go before you, Shouting our praises, "Ose, Ose!" Chief of young men: They are covered with precious beads And gold pendants worn by princes They follow you, playing musical instruments. 148 The position of a traditional ruler is believed to be invested with a sacred capacity that makes the chi€f a representative of the deities and ancestors of the community. According to Waruta "in African society, leadership was never purely political or mere civil authority. It always carried with it a religious aspect in which the leaders of the people exerted ritual and religious authority as well.,,149 Hence it is easy for the Ghanaian to accord human leaders supernatural attributes, as they are regarded as the physical representatives of the benevolent supernatural forces that resource and preserve the community. 148 Afua Kuma, Jesus of the Deep Forest: Prayers and Praises of Afua Kuma, tr. Jon Kirbi. (Accra: Asempa, 2006),23. ., ,, 149 Douglas, W. Wurata, "Who is Jesus Christ for Afncans Today? Prophet, Pnest, Potentate , Faces ofJ esus in Africa. R. J. Schreita (ed.). (New York: Orbis Books, 1991) 60. 69 University of Ghana http://ugspace.ug.edu.gh The origin of the chieftaincy institution in many Ghanaian communities is rather hazy, however in certain cases it is ascribed to the founding fathers or families (who become the 15o royals) of the settlements. Some contemporary scholars who have analysed the chieftaincy institution seem to have done some disservice to the set up by using Western democracy as their yardstick. Researchers such as Oseadeeyo Addo Dankwa ml51 and Frempongl52 argue that the selection and administrative structure of the chieftaincy institution, for example that of the Akans, is comparable to democratic establishments anywhere. This is revealed in Frempong's suggestion that "the absence of the ballot box in African villages did not necessarily imply that Africans were ignorant of democracy." I 53 To appreciate the institution of chieftaincy better, I think it would be preferable to consider it on its own merit, rather than pitting it against modem Western democracy. The rationale is that the Ghanaian context and experiences which gave shape to the institution are unique and are very different from, for example, the Greek setting that moulded Athenian democracy. The strength of the Ghanaian system lies in the fact that, unlike other contexts where succession devolves to the first born of the predecessor, the Ghanaian establishment normally comprises a couple of clans with potential candidates, out of which the kingmakers select the most res~urceful person. 154 The Ghanaian chieftaincy institution provided the essential unifying pivot for vulnerable and scattered settlements before the European scramble and partitioning of Africa. In addition, the chiefs became a source of identity and ethnic pride, affording protection from external aggression, providing internal stability, whilst serving as custodians of the values and 150 Oseadeeyo Addo Dankwa III, The Institution of Chieftaincy in Ghana - The Future. (Accra: Gold Type, 2004), II. 151 Oseadeeyo Dankwa III, Chieftaincy, 16. . . 152 Al exan de r K . Fr empong" "Chl'eftaincy Democracy and Human Rig. hts .in .Pre -Coloma. l AfrIca: The Case of the Akan System" in Irene K. Odotei and Albert K. Awedoba ed., Chleftamcy m Ghana. Culture, Governance and Development. (Accra: Sub-Saharan Publishers, 20?6), 38~. 153 Frempong, "Chieftaincy, Democracy and Human Rights ... ~80. 154 Frempong, 383. Ayitey George, "Why DemocracY IS Important for African Development", @ rd http.//www.responduganda.org/respondugandaSpeech.htm (3 August 2005), 3. 70 University of Ghana http://ugspace.ug.edu.gh principles that sustained vital social institutions. Besides, the chieftaincy establishment preserved the intellectual property, the aesthetic valuables and the creative accomplishments of the community. More importantly, the chief was expected to be the moral icon of the community, exemplifying and safeguarding their value system. In his article on religion and traditional leadership, Akrong avers that the numerous taboos attached to chieftaincy are instituted to set a high ethical standard which the chief is expected to observe as a moral model to the community.155 As stated above, titles are crucial to social interaction in Africa, arid they become even more important in the socio-political establishment. De Graft Johnson explores the meaning of some of the chieftaincy titles that obtain among the Akans by capturing the specific roles and functions of the title holders: the Omanhin is the supreme leader of the community; the Adontenhin is the next in line; the Gyasihin is the one in charge of the domestic arrangements of the Omanhin, the Ankobeahin is leader of the Omanhin's personal body guards. Besides these functional titles Ghanaian chiefs are sometimes designated by attributes such as Oseadeay;y (the one who keeps his word), Otumfu;y (the mighty one), Osabarima (the mighty warrior), Odenehu (the independent one), Osagyefo (the deliverer), Okasapraku (once he makes a declaration, his word goes unchallenged). Such attributes convey the traditional philosophy of leadership, where as the prominent representatives of the community, the chiefs are expected to manifest these attributes in order to reveal, as it were, the "spirit" of the community. The significance of the iconic role of the traditional ruler in exhibiting the moral values of society has attracted some academic attention. Nukunya emphasises the moral duty of the 155 Abraham Akrong, "Religion and Traditional Leadership in Ghana" in Chieftaincy in Ghana: Culture, Governance and Development, 200. 71 University of Ghana http://ugspace.ug.edu.gh chief to maintain law and order in society, and insists that he symb,olises the moral and ritual purity of his people. NUkunya further argues that this responsibility of moral and spiritual leadership places serious taboos on the chief to enable him ~aintain his ritual purity.156 Akrong is also convinced that the chief, as a de jure ancestor is bound to demonstrate the moral qualities of the ancestors and emerge as the moral paragon of the society. Akrong further identifies the function of taboos as the regulatory factor on the social and moral life of the chief, which empowers him to "articulate the values and ideals of the society".i57 Thus in both the traditional setting and some contemporary institutions, the challenge of moral excellence is regarded as a benchmark of those in leadership. However the ability of the occupants of the stools and skins to live up to these moral standards has often been called to question. Some of the concerns raised on the less attractive aspects of traditional leadership comprise the institutionalisation of polygamy, autocratic use of P9wer, human rights abuse, misapplication of communal resources and chieftaincy disputes.158 2.5 Traditional Religious Leadership Turner conceives of religion as something "existing in the interplay between revelation ofthe transcendent and the response of the human, both set always, .of course in a particular milieu".159 This concept identifies the three crucial factors of deity, individual, and community, whose interplay generate and sustain any significant religious narrative. Turner's opinion is instructive in studying religious functionaries and their social impact within the 156 Nukunya, Tradition and Change, 70. 157 Akrong" "Religion and Tradition", 200. ., ',,' ... 158 Some of these criticisms are captured, for mstance m Akosua Perbl, Servitude and Chleftamcy m Ghana: the Historical Evidence" in Irene K. Odotei and Albert K. Awedoba ed., Chieftaincy in Ghana 353 - 378; G. P. Hagan, "Epilogue: The Way Forward - New Wines and Broken Bottles" Irene K. Odotei and Albert K. Awedoba ed., Chieftaincy in Ghana, 663 - 673. . . .... " 159 Harold W. Turner, "The Way Forward in the ReligIOUS Study of African Pnmal ReligIOns Journal of Religion in Africa, XII, 1 (1981), (1- 15), 13. 72 University of Ghana http://ugspace.ug.edu.gh traditional African setting as "a particular milieu." The African worldview, which is keenly aware of the constant dynamic interaction between the spiritual and physical realms, makes traditional religion pervasive, influencing almost all aspects of personal and communal life. Idowu regards African traditional religion as one of reciprocal relationship, where humankind relies on Deity for the fulfilment of personal, basic needs, which are both material and 160 spiritual. This practicality and pervasiveness of religion in Africa is further enhanced by the idea of mystical causality, where occurrences in the physical realm are believed to be predetermined and influenced by supernatural forces, be they benevolent ones such as deities, ancestral spirits, or malevolent ones such as witches. This widespread religious inclination makes priests and other sacerdotal functionaries indispensable in the traditional setting, as they play intermediary roles between deities and communities. 161 In the Ghanaian traditional setting, priests and priestesses, diviners, mediums, medicine-men, magicians and herbalists comprise the set of ndigious functionaries, whose roles in certain cases do overlap and do not respond readily to Christian categories. However, for the purpose of this thesis I would like to give attention to the office of priests and priestesses, whose functions, in certain dimensions, seem to be reflected in aspects of Pentecostal ministry. Mbiti, in examining the traditional priesthood, appreciates the functionaries as those who embody what is the best in the religion, as they become living symbols of the presence of God , the beliefs as well as the moral values of the people.162 He further suggests that as repository of the religious heritage of their communities, they are "wise, intelligent and talented people often with outstanding abilities and personalities.,,163 This suggests that 160 E. Bolaji Idowu, African Traditional Religion: A Definition. (L.ondon: SCM: 1973), 190. 161 John S. Mbiti, African Religions and Philosophy. (Oxford: ~ememann, 1990), 162- 184. 162 John S. Mbiti, Introduction to African Religion. (Oxford Hememann, 1991), 153. 163 Mbiti, Introduction to African Religion, 153. 73 University of Ghana http://ugspace.ug.edu.gh traditional religious leaders are charismatic and resourceful individuals who protect and ! project the religious ideas and practices of their communities; and these are qualifications I \ which are not alien to Christian leadership. ! I l ~ 2.S.1The Calling and Training of Priests I The calling of traditional priests is delineated by Busia in his seminal work on Asante society, I, where the candidate for the priesthood is chosen directly by the spirit of the bosom, deity i through special revelation. 164 Ekern, who has extensivtlly explored the status and roles of :Jbmjo (plural: abmjo), the traditional priest, to identify parallels in Christian nomenclature, also argues that the call to the priesthood is the prerogative of the deity.165 Principal among the criteria of a genuine call to the priesthood is possession by the spirit of a particular bosom. But this has to be attested by more experienced abmjo.166 Thereafter the candidate is sent to a shrine for training. The training period varies from about six months to four years167 and it can be rigorous and exacting, sometimes demanding extreme self-discipline in dietary and sexual matters. The training process is quite elaborate, with candidates being instructed, according to Opoku, in "the laws, taboos, dances, songs and idiosyncrasies of the gods, as well as general priestly duties.,,168 The moral dimension of their training is further enhanced by the instructions the trainees receive when they graduate which according to Mbiti, comprise such injunctions as "not to kill, not to steal, not to deceive, not to be proud, to obey parents and elders, to be discreet and not to quarrel even when provoked.,,169 164 K. A. Busia, "The Ashanti" in African Worlds: Studies in the Cosmological Ideas and Social Values of African Peoples, Daryll Forde, (ed.) (Oxford: Oxford University Pr~ss, 1976), 193-194. 165 John D. K. Ekern, Priesthood in Context: A Study of Priesthood in Some Christian and Primal Communities of Ghana and its Relevancefor Mother-Tongue Biblical Interpretation. (Accra: SonLife Press, 2009), 48. 166 Ekern, Priesthood in Context, 48 167 Ekern, Priesthood in Context, 49. 168 Onyinah, "Akan Witchcraft", 56 - 57. 169 Mibiti, African Religions and Philosophy, 171. 74 University of Ghana http://ugspace.ug.edu.gh 2.5.2 Functions and Roles of the Priest The interpretatiQn Qf schQlars such as Green, which suggests that, Africans may nQt necessarily engage in religiQus activities unless calamities cause them to' seek explanatiQns in terms Qf their understandable spiritual and mQral framewQrk, !70 seems to' limit the sQcial impact QftraditiQnal religiQn and its functiQnaries. To reiterate, religion permeates every facet I of life, and shrines are regularly cQnsulted fQr prQtectiQn and prosperity, nQt Qnly in the I hereafter, but mQre impQrtantly in the present age. AccQrding to' Gyekye, "emphasis Qn the ) ( pursuit and attainment Qf human well-being is unrelenting. Indeed, religiQn is cQnsidered essentially as a means Qf attaining the needs, interests and happiness Qf human beings in this life.,,!7! This issue is discussed later in cQnnectiQn with the "prQsperity gQspel". This pervasive religiQus attitude underscQres the indispensability Qf shfines and their functiQnaries in Qbserving ceremQnies, rituals, and rites du passage oftraditiQnal cQmmunities. BeyQnd the perfQrmance Qf rituals Qn behalf of the cQmmunity, grQUPS and individuals, the priests play an impQrtant intermediary role between the deities and their devQtees. The priests plead with the gQds Qn behalf Qf the petitioner, and in tum reveal the will Qf the fQrmer to' the latter, especially in terms Qf pacificatiQn requirements, which the aCQlytes help the worshiper to carry Qut after the prescribed Qbjects have been prQvided. Onyinah describes the process Qf cQnsultatiQn, where the spirit Qf the deity of a particular bosom, is invited to' PQssess the ;)bmjo. The ;)bmjo receives eSQteric messages frQm the bosom, which are deciphered by an interpreter to' the clients.!72 The CQntent Qf these messages accQrding to' Onyinah, include "the type Qf treatment Qf a disease, Qr causes Qf mishaps, such as barrenness, an accident, a sudden 170 Ronald M. Green, "Religion and Morality in the African Traditional Setting" in Journal of Religion in Africa XIV, 1 (1983). 6. 171 Gyekye, Values, 14. In addition, see Larbi, E. Kinsley Pentecostalism, 50. m Onyinah "Akan Witchcraft", 56- 57. 75 University of Ghana http://ugspace.ug.edu.gh death or origin of conflicts in marriage.,,173 Another important function of the priest is that of prophecy, as he or she is supposed to predict the future or speak forth the will of his or her deity under inspiration. Normally, a high standard of ethical behaviour is expected of priests, because of the prominent role they play in society. Such behaviour may include self-discipline in sexual expression and the observance of other personal and social taboos. 2.5.3 Moral Influence of Religious Functionaries Linking traditional African morality to religion has generated polarised debate among scholars. Mbiti,174 Ganusah,175 Akoto l76 argue for a religious basis for traditional morality, wh I'l s t G yek y e 177 and W'I re d u, 178 fio r I.n S t ance, .InS.is t on a non-re II' gl.O us trad "I tIona I vaI ue system. Considering the pervasiveness of religious ideas and the rejection of dichotomy between the sacred and the secular in the traditional African context, this researcher supports a religious foundation for traditional ethics, consequently locating religious functionaries at the centre of morality for the community. The traditional religious establishment often provides the context for rewards and sanctions relevant to moral choices in the community. Abotchie undertakes an elaborate exploration of the various mechanisms for social control among the southern EDes by isolating the relevant factors of lineage identity, rites of passage, traditional leadership, and what he calls, the 173 Onyinah, "Akan Witchcraft", 57. 174 Mbiti. Introduction to African Religion, 174-179. 175 Rebecca Y. Ganusah, "The Impact of Religion on Morality in West Africa" in J. N. Kudadjie et al (ed.) Religion, Morality and West African Society (Accra: W~sley Pri~ting Press, 2002), 69-8~. . . 176 Dorothy Akoto, "Religion, Morality and West AfrIcan Society: A General Overview With a Backdrop In African Traditional Religion" in Kudadjie et al (ed.), 83-99. . . 177 Kwame Gyekye, African Cultural Values: An Introduc;tion. (Accra;, Sankof~ Publishing, 2003), 56-57. 178 Wiredu Kwasi "The Moral Foundations of an AfrIcan Culture. K. Wrredu and Kwame Gyekye (eds.) Person and Community: Ghanaian Philosophical Studies I, Washington: CIPSHlUUNESCO The Council for Research in Values and Philosophy, 1992. 76 University of Ghana http://ugspace.ug.edu.gh magico-religious mechanism. His magico-religious category emphasises how the EIJes hold crime as acts offensive to the gods who, as a result, engage supernatural forces to regulate human behaviour in the community.179 Abotchie postulates that the EIJes consider sickness and tragic occurrences as aberrations that are ascribable to spiritual forces. Their occurrence therefore calls for causal identification, which requires of the priests and diviners to consult the deities, pronounce the cause, and prescribe the appropriate remedy.180 Some of the popular causes are the breaking of a taboo for which the diviner may recommend animal sacrifice to appease the aggrieved forces. Other magical methods of crime control, in Abotchie's view, include, nukaka, oracle consultation, akadodo, trial by ordeal, and ame dede 181 fr5 me, hexing. The subject of witchcraft features prominently in any discussions on African traditional religions. The reality or otherwise of the phenomenon is however beyond the scope of this thesis. 182 Generally witches are branded as evil people, especially old ladies, who use psychic powers to harm others or destroy their possessions. It is extremely difficult, if not impossible, to prove that someone has witchcraft. Nevertheless witchcraft "accusations are frequent features of traditional religion, where some priests and shrines specialise in witchcraft detection and subsequent exorcism. The one who is identified by a priest or diviner as the witch responsible for someone else's calamity, is exposed to all kinds of humiliating treatment and is sometimes ostracised from the community, or even killed surreptitiously. The emergence of this tendency in contemporary society and the response of Pentecostal/Charismatic leaders to the phenomenon are discussed below (Section 6.4.4). 179 Chris Abotchie, Social Control in Traditional Southern Eweland of Ghana. (Accra: Ghana Universities Press, 2002), 4. 180 Abotchie, Social Control, 63. 181 Abotchie, Social Control, 75-85 . For a detailed discussion of the subject, see Sarpong, Ghana in Retrospect, 43 - 47; Nukunya, Tradition and Social Change, 59 -60. 77 University of Ghana http://ugspace.ug.edu.gh Reflecting on the function of religious leaders in detennining the moral gauge of society, one would expect them to exemplify the morality they mediate. As stated above the acolytes in training observe some moral prohibitions and taboos, which they are requested to uphold, sometimes even after graduation. The emphatic moral slant of the Christian Gospel with its subsequent demand on the practitioners as moral icons seems to synchronise with these qualifications for traditional religious leaders. Hence the public and media outcry against unethical conduct among Pentecostal ministers appears to be an exteneion of traditional attitudes towards religious leaders. 2.6 Inherent Challenges in Traditional to Leadership The positive influence of traditional political and religious leadership notwithstanding, concerns are often expressed about how the veneration of such leaders could result in the abuse of followers and available resources. Such abuses, which could characterise contemporary Christian leadership, are succinctly expressed by Wurata: Some priests and bishops have defmitely exploited this African cultural heritage of reverence to their spiritual leaders for their own personal glory and enrichment. Even in political circles, leaders tend toward personality cult which they know will easily develop in the context of the African cultural respect for their leaders. This tendency may explain why in the African church and state people in authority do not easily relinquish power. Authority in Africa is held as a sacred rather than as a public trust .. . Taken by fallen human beings, the African reverence for authority can become a source of great a bu ses an d su ffierm· gs. 183 2.7 Conclusion Contextualisation of the Christian Gospel is experiencing a fresh dynamic among Pentecostal Churches, where significant strides in the indigenisation of doctrine, ritual and ecclesiastical structure have been accomplished. In some instances, traditional ideas seem to resonate well 183 Wurata, "Who is Jesus Christ for Africans Today?" 63. 78 University of Ghana http://ugspace.ug.edu.gh with Christian concepts and practices which reflect African se~se of community, a sharp awareness of spiritual reality, and submission to leadership. The examination of Ghanaian traditional institutions, namely family, chieftaincy and religion has revealed, variously, ethical issues, such as women and children's rights, holding communal and personal interest in equilibrium, and the influence and responsible application of political and religious authority. Obviously, these concerns still manifest in contemporary institutions, not least PentecostaVCharismatic churches. 79 University of Ghana http://ugspace.ug.edu.gh CHAPTER 3 SELECTED ETHICAL THEORIES AND SYSTEMS 3.1 Introduction The structure of society compels Christian ethics to interact184 with other ethical systems; therefore no comprehensive discussion of the former can be done without an appreciable reference to the latter. Consequently this chapter focuses on some general ethical theories and systems to identify parallel principles and the dynamics of the interrelatedness of Christian ethics to secular moral philosophy. Selected ethical theories which are relevant to this thesis are closely examined to help discern their possible manifestation In Ghanaian PentecostaVCharismatic ministerial ethics. In addition, the formulation of traditional Ghanaian ethical philosophy is also explored to detect its influence on the moral standards of Ghanaian PentecostaVCharismatic leaders. Various defInitions have been offered for ethics. And, depending on the orientation of the ethicist, they may either emphasise principle over consequence, or promote the interest of society over that of the individual. For instance Feinberg and Feinberg defIne ethics as "the branch of philosophy that reflects on such issues as the source of moral norms and how to justify one's rules for governing action in moral matters.,,185 The occurrence of "norms" and "rules" in this short defmition insinuates an approach to ethics which is more inclined towards duty and principles than consequence. 186 Let us also consider this defInition from Wiredu, who claims ethics, is "simply the observance of rules for the harmonious adjustment 184 Since Christians do not live in isolation of people of other faiths and ideologies, the cross-fertilisation of moral concepts between them becomes inevitable. This interaction could be beneficial or detrimental, contingent to the Christian community's response. A constructive comparative approach could identify parallels on the one hand, and areas of conflict on the other hand, thereby facilitating the necessary reflection that would resource the Christian to appreciate his or her ethical convictions from a better informed position. 185 John S. Feinberg and Paul D. Feinberg, Ethics for a Brave New World. (Wheaton Ill: Crossway Books, 1993), 18. . . 186 The co-authors actually declare that their focus is "more on matters of obligatIOn than on matters of value" (Feinberg and Feinberg, 18). 80 University of Ghana http://ugspace.ug.edu.gh of the interests of the individual to those of others in society.,,187 This definition, apart from its inclination towards obligation, also, coming from an African (cf. Section 2.7), seems to subject the interest of the individual to that of society. Applied to ministerial ethics, the pertinent issues generated include whether ministers' conduct should be principle-based or consequence driven; and whether they should be guided by conscience to define their own moral standards, or rather, to conform to the expectations of society. For the purpose of this thesis, ethics is defined as a discipline that focuses on the rectituqe of human behaviour by examining motives, principles and consequences of a particular act or general conduct. I have attempted an inclusive definition, which recognises the place of rules as well as outcome in the ethical debate, without necessarily projecting the interest of society over that of the individual, or vice versa. This sense of balance is what I would try to maintain in exploring the ministerial ethics of Ghanaian Pentecostal/Charismatic minister~. 3.2 Deontoiogicai Theories Deontological (from Greek deon, duty; logos, word) ethical theories are those defined by principles of duty and obligations; such ethical systems do not necessarily consider the outcome or result of particular a choice in establishing ethical norms. They are normally based on principles and laws that regulate human interaction with nature, and the dynamics of human relationships which constitute the structure of society. By observing nature and the structure of society, deontological ethicists identifY certain unconditional norms that are crucial for the stability and survival of humanity. Many Christian ethicists have a bias towards this deontological approach in doing ethics, insisting that Scripture is full of divine commandments that one is obliged to obey, without due consideration of the consequences. The main examples of Christian ethical systems in this category include Karl Barth's ethical 187 Kwasi Wiredu "The Moral Foundations of an African Culture". Kwasi Wiredu and Kwame Gyekye (Eds) Person and Com:nunity: Ghanaian Philosophical Studies I, (Washington: CIPSHIUNESCO The Council for Research in Values and Philosophy, 1992), 191. 81 University of Ghana http://ugspace.ug.edu.gh absolutism, which holds up biblical ethics as inviolable. ISS The secular deontological approach is referred to as ethical rationalism, which happens to be an ethical system based on human reason. The most prominent proponent of this system is Immanuel Kant, whose theory is examined in the next section. Trull and Carter, in applying the ethics of obligation to Christian ministry seem to suggest that the observance of rules, be they scriptural, ecclesiastical codes, or governmental edicts cannot be ignored by the Christian leader. 189 It is therefore significant to observe that the oldest book on ministerial ethics, The Rule of Saint Benedict, is replete with moral obligations, as for instance, his first step in humility insinuates "The first step of humility is unhesitating obedience, which comes naturally to those who cherish Christ above all.,,190 3.2.1 Kantianism 3.2.1.1 Kant's Moral Theology Immanuel Kant (1724 - 1804) has developed arguments for the existence of God that is predicated on morality by insisting that reason cannot prove nor disprove the existence of GOd. 191 In Scutt's view, the traditional interpretation of Kant's moral theology is the establishment of "the truth of the existence of God based on distinctively moral considerations.,,192 According to Kant, "Even the Holy One of the gospel must first be compared with our ideal of moral perfection before he is recognized as SUCh.,,193 Scutt's interpretation of Kant's moral theology reveals that pure reason serves as an authority which 188 Karl Barth, Church Dogmatics V/, The Doctrine of the Word of God, Second Half-Volume eds. O. W. Bromiley and T. F. Torrance. (Edinburgh: T & T Clark, 1956),793. 189 Trull and Carter, Ministerial Ethics, 55. 190 Benedict (c.480-547), The Rule ofB enedict, Timothy Fry, ed. (Collegeville, Mennisota: The Liturgical Press, 1982),29. 191 Max Charlesworth, Philosophy and Religion: From Plato to Postmodernism. (Oxford: Oneworld Publications, 2002), 100. 192 Marie Zermatt Scutt, "Kant's Moral Theology", British Journal of Philosophy 18(4) 2010: (611-633), 611. 193 Immanuel Kant, Ethical Philosophy: Groundingfor the Metaphysics of Morals. Trans. James W. Ellington, (Indianapolis: Hackett Publishing, 1983), 21 . 82 legislates moral lawU ans ivaen rsabitsyo loufte G phriannciap leh tbtpin:d//iungg sopn aaclle .ruatgio.neadl ub.egihngs in the natural world. Furthermore, the object of the moral law is identified as the highest good, which is impossible in the natural world. Therefore the possibility of the highest good can only be realised with the purposive unity between nature and morality, which presupposes God as the moral author of nature. 194 Austin is also convinced that Kant has indirectly contributed to the f \ Divine Command Theory by claiming that morality requires faith in a God, who can help I humans meet the demands of morality. 195 Although Brown endorse~ Kant's perception of God "as a principle of unity of all things," he rejects the latter's idea' that one has to necessarily acknowledge God in order to acquire a moral sense, which is an insightful limitation of Kant's moral theology.196 Kant thus emphasises morality as something contingent to the acknowledgement of God, which, to some extent reinforces the position that demands high moral standards of people in religious vocation. 3.2.1.2 The Goodwill Kant's approach to duty-based ethics has a lot in common with the Christian ethical concept of divine command theory, which is popular with the Pentecosta,1 Holiness movement (their ! tradition and ideas are discussed in the next chapter). The key principles of Kant's ethical system relevant to this thesis are the good will, human dignity, and the categorical imperative (Cl) or the realisation of an absolute moral law. Kant based his moral philosophy on the . concept of good will; the only quality, which according to him, has intrinsic value. And this 1 approximates what the Christian would refer to as good character. He argues that only one thing can be called good without any qualification, and that is good will, i I 194 Scutt, "Kant's Moral Theology", 619. " " 1 195 Michael W. Austin, "Divine C?~mand Theo~h Internet Encyclopaedia of Philosophy, http://www.ieputm.eduicategory/m-and-e/rehglOniaccessed 13 November 2011. 196 Montague Brown, Restoration of Reason: the Eclipse and Recovery of Truth, Goodness, and Beauty. (Grand Rapids: Baker Academic, 2006), 157. 83 Th~re University of Ghana http://ugspace.ug.edu.ghis. no possibility of thinking of anything at all in the world, or even out of It ~hlch can. b~ regarded as good without qualification, except a good will. Intelligence, Wit, Judgement, and whatever talents of the mind one might want to n~~e are doubtless in many respects good and desirable, as are such qualities of temperament as courage, resolution and perseverance. But they can also become extremely bad and harmful if the will which is to make use of these gifts of nature and which in its special constitu;ion is called character is not goOd. 197 ' Bailey has observed that all the virtues identified by Kant in this quotation could become evil, unless they are applied in a context of good will; consequently the good will is the only virtue which is good, irrespective of other conditions, and which also, conterminously, provides the context for the goodness of every other virtue. 198 Evidently the, thought of possessing and maintaining one's moral rectitude is the very condition under which anything else is worth having or pursuing. 199 And this has called into question the worth of qualities such as courage, which when applied without good will could be destructive.2oo Bailey, reflecting on Kant's concept of duty avers, "to act 'from duty' is to act precisely because the action is morally good, irrespective of whether or not the action also coincides with the satisfaction of inclination?OI And duty may sometimes oppose inclination; "The obligation we impose on ourselves override all other calls for action, and frequently run counter to our desires. We nonetheless always h ave a su ffiI C.l ent moti.v e to ac t as we oug ht ., ,202 197 Immanuel Kant, Ethical Philosophy: Groundingfor the MetaphysiCS of Morals. Trans. James W. Ellington, (Indianapolis: Hackett Publishing, 1983),7. 198 Tom Bailey, " Analysing the Good Will: Kant's Argument in the First Section of the GroundworlC' British .IOl/rnalfor the History ofP hilosophy, 18(4) 2010, (635-662), 638. 199 Robert Johnson, "Kant's Moral Philosophy" Stanford Encyclopedia of Philosophy, th http://plato.stanford.eduJinfo.html#c (accessed on 19 October 2~ 11), 5-~. . 200 Allen W. Wood, Kant's Ethical Thought. (Cambridge: CambrIdge University ,Press, 1999),22. 201 Bailey, "Analysing the Good Will," 640.. . , . " . 202 J. B. Schneewind, "Autonomy, Obligation and Virtue; An Overvl~w °uf ~ant ~ Mporal Ph110 S)o P3hOY9 l(n30T9he Ca m b'l'ujg e C ompam.o n t 0 lv\. an t , Paul Guyer (ed.) , (CambrIdge: CambrIdge nlverslty ress, 1997 , . - 341) 84 3.2.1.3 Human DignUitnyi versity of Ghana http://ugspace.ug.edu.gh Kant's second maxim, which is extremely relevant to contemporary times and especially useful in dealing with minority groups and the underprivileged in society, is his concept of human dignity. The Kantian formula for human dignity is "Act in such a way that you always treat humanity, whether in your own person or in the person of any other, never simply as a means, but always at the same time as an end.,,203 Kant is convinced that only rational agents or persons can be ends in themselves, as they alone can have an unconditioned and absolute value. He insists that it would be morally wrong to sacrifice human beings with absolute value as a means of realising an end, whose value is only relative. Reflecting on this concept, Hill contends that no human being thinks hislher self worth depends entirely on class, popularity or utility to society; rather everyone is convinced that ~ person has worth simply as 204 a human being. Kant further insists, "Every man has a rightful claim of respect from his fellow men, and he is also bound to show respect to evelY other man in return. Humanity itself is a dignity, for man can be used by no one (neither by others nor even by himself) merely as a means, but must always be used at the same time as an end.,,205 3.2.1.4 The Categorical Imperative Kant's categorical imperative considers duty as an unconditional factor in a moral act. It is what a person identifies as the reasonable moral duty in a particular situation, which could be appreciated as such by all rational beings and replicated in similar situations universally. By this Kant declares: "Act according to that maxim which can at the same time make itself a 203 Immanuel Kant, The Moral Law. Trans, H. J. Paton, (London: Hutchin~on's Univ~rsity Library: n:a), 33. 204 Thomas Hill Jr. cited in an interview with Hinman in Lawrence M. Hinman, EthiCS: A PluralistiC Approach to Moral Theory.(Belmont C. A.: Wardsworth,lThomson, 2003), 191. ' " . . 205 Kant, The Metaphysics of Morals, 127. The practice of using people as a huma? shield m a c.onfhct SituatIOn to protect, as it were, others who are "more important" provides a~ exampl.e 0: ~smg human bemgs as a means to an end. In addition, certain institutions sacrifice the interest an? nghts ofmdlvlduals, wh~n ?~rsonal reso~ces of emp Io yees ha ve b een u sed to further institutional interest Without . the hc ons.e.nt of tIh e mdlvl'ddu als. Pr.a cticfie s such as widowhood rites and witchcraft accusations which dehumamse t e victims a so provi e occasIOn or using human beings as a means to anend. 85 · I I ,,206 H . . umversa aw. Uen airvgeuressi ttyh aot fI fG ohnea ncaan nhottt pw:/il/lu sgosmpeathcieng.u ags .ea duuni.vgehrsal rule, then the person should never do it. In Schneewind's opinion, what stands out in Kant's moral vision is that, to the autonomous adult who has the freewill to choose, it becomes obvious that there are some actions we simply have to do.207 Thus the idea of moral obligation stems from unconditional necessity based on the very structure of society and the demands of human interaction, which needs no external factors for validation. 3.2.1.5 Relevance for Ministerial Ethics To reiterate, the moral theology of Kant, where he insists that the existence of God is contingent on morality acknowledges ethical principles as a dominant component of the Christian faith. And this position almost equates Christianity to morality. In addition, Kant's idea of the good will being unconditionally good, and also providing the context that lends value to other virtues resonates with Paul's hymn on love in lCor 13, where the exercise of charismatic gifts without love is regarded as vain and valueless. Obviously, Kant's moral philosophy ascribes intrinsic value to moral obligations and this runs parallel to the Christian approach of classifying moral injunctions in Scripture as doctrine. Popkin and Stroll have rightly observed that Kant's concept of morality is not simply a matter of inclination or of desire, or preference, but it is something objective.208 It cannot be gainsaid that Christian moral philosophy is enriched by some of these Kantian concepts. Moreover, they can also be extended to ministerial ethics to help practitioners appreciate the value of ecclesiastical moral codes as objective principles that define and sustain institutional structures. Nevertheless, the Kantian position does not adequately respond to conflicting values, where it becomes necessary to break one moral one moral law in order to uphold the other. 206 Kant, Ethical Philosophy, 42. 207 Schneewind, "Autonomy, Obligation, and Virtue .. ." 320.. . . . 208 Richard H. Popkin and Avrum Stroll, Philosophy. (Oxford: Made SImple Books, 1999, ThIrd edItIOn), 48. 86 University of Ghana http://ugspace.ug.edu.gh Furthermore, limiting Christianity to an ethical code is too asphyxiating for the dynamic influence and empowering capacity of the Holy Spirit. O'Meara for instance objects to a position that regards Christ merely as an ethical teacher, To him, locating "Jesus within the kingdom of God need not reduce Jesus to an ethical teacher; for he presents himself not only as the incarnation of the presence of God but as the sender of God's Spirit now and in the future,,,209 Beyond moral obligations, Christianity responds to moral failure in terms of forgiveness, and the Faith also accomplishes empowerment to imitate the life of Christ. Again, the liberty, wide expanse and variety of Christian encounter is perceptively captured by O'Meara, "God was experienced in a vastness, freedom and goodness flowing through a world of diversity, movement, and order, while Christ appeared in a more human way, filled with a personal love, redemptive and empowering,,,210 In this regard, Kant's view of moral objectivity may appear somewhat restrictive;211 a moderate view of moral objectivism would insist that moral rules are supposed to be interpreted; and strong absolute claims are not always applicable in real life and ministry situations, This observation therefore creates room for teleological theories which receive attention in the next section, 3.3 Teleological Theories Teleological (Greek telos, "end"; logos word) ethical theories use the value of the end result of an action to determine the rule or obligation that regulates that action; "it derives duty or moral obligation from what I,S good or desI'raIb e as an end to b e ac hI' eve d ,, ,212 A ccord m' g t 0 the teleological viewpoint, it is the outcome of an action that determines its rectitude; 209 O'Meara, Theology ofM inistry, 36, 210 O'Meara, Theology ofM inistry, 30-31, , 211 0 d hether Kant's idea of "a rational being" can embrace all human bemgs, and whether all ''r ne won ers w I' ' d'ffi d' , I a t 'I Ona I" be m' gs can POSSI' bl y approximate the one o,bject,ive s,tand,ard o,f mo "ra Ity, "giv"e n '"I e"r entt con ItlOns, 'dn this regard, Fletcher's counsel to avoid absolute claims such as always, never, perlect e c, may provi e the moderating factor. . , '. . 212 "Te I eo Io gJ' ca IEt hiC' S",E n cyc Io p aedz'a Brz'tannica , Brltanmca Online, http.llsearch.eb.comieb/artIcle-9071587 (accessed on 20th October 2011), 87 University of Ghana http://ugspace.ug.edu.gh therefore no action is by its very nature right or wrong. Trull and Carter aver that "consequentialism is present in the Bible, and it has the value of compelling the moral actor to consider every factor, especially the end result, before implementing a decision.213 The most prominent example of secular teleological theories is Jeremy Bentham's and John Stuart Mill's Utilitarianism, which is discussed in the next section. 3.3.1 Utilitarianism 3.3.1.2 Bentham: The Greater Pleasure Principle I have selected the works of two prominent Utilitarian philosophers, Jeremy Bentham (1748- 1832) and John Stuart Mill (1806 - 1873) for discussion. The Utilitarians argue from the premise that human life is governed by two sovereign masters, namely pain and pleasure?14 And the principle that is acclaimed by utility, is, according to Bentham, the one "which approves or disapproves of every action whatsoever, according to the tendency which it appears to have to augment or diminish the happiness of the . party whose interest is in question.,,215 Bentham did not only use pain and pleasure to explain the motivation for human action; to him they also provide the very basis for defining what is good and moral. And he has attempted to demonstrated in his book, An Introduction to the Principles of Morals and Legislation, this pleasure and pain concept provides the basis and framework for social, legal and moral transformation of society. Weirich, appreciates the utilitarian position as one that attempts to maximise utility "every reason for an act is a reason to prefer it to alternative acts and so a reason to increase its utility relative to the utilities of alternative acts.,,216 213 Trul1 and Carter, Ministerial Ethics, 57. . . ' 214 Jeremy Bentham, An Introduction to the Principles of Morals and LegIslatIOn. J, H. BW11S and H. L. A. Hart (eds.), (Oxford: Clarendon Press, 1970), 11. 215 Bentham, Principles, 12. . 216 Paul Weirich, "Utility Maximization Generalized" Journal ofM oral PhIlosophy 5(2008), 283-284. 88 University of Ghana http://ugspace.ug.edu.gh In order to calculate the quantum of pleasure that justifies the morality of an act, Bentham developed a pleasure calculus; a nebulous one rather, in his An Introduction to the Principles 217 ofM orals and Legislation. Bentham and Mill were concerned with legal and social reform, and this has sustained the relevance of their concepts even in contemporary times. Driver suggests that what constituted a bad law, to Bentham, was its lack of utility, and its tendency to "lead to unhappiness and misery without any compensating happiness. If a law or an action doesn 't do any good, then it isn't any goOd.,,218 The intense focus of Bentham's Utilitarianism on pleasures and enjoyment seems to promote a tendency of hedonism, which drew much criticism. It was targeted by critics mainly because it seems to divorce morality from divine revelation and from natural law. Secondly, Utilitarianism has been regarded as "pigs' philosophy", because it appears to lay emphasis on sensual bodily pleasure.219 3.3.1.3 Mill: The Greater Happiness Principle John Stuart Mill developed Utilitarian philosophy further by responding to some of the criticism levelled against Bentham. Mill preferred to define utility in terms of happiness rather than pleasure, where the greatest happiness prin~iple "holds that actions are right in proportion as they tend to promote happiness; wrong as they tend to produce the reverse of happiness. ,,220 Mill departs from Bentham's hedonism by grading pleasures in terms of quality, and by preferring intellectual pleasures to mere sensational or emotional ones, 217 Bentham An Introduction to the Principles, 38 - 39. " 218 Julia 'Driver, "The History of Utilitarianism" in Stanford Encyclopedia of Philosophy, http://plato.stanford.edu/entries/utilitrianism.history (accessed 11th Nov 2011) 6 219 L awrence M . H'I nman, Ethl'cs.' A Pluralistic Approach to Moral Theory. (Belmont, C A: WardsworthiThomson, 2003.), 137. . 220 John Stuart Mill, Utilitarianism, (ed) Samuel Gorovitz. (New York: The Bobbs-MeITlII Co, 197 1), 18. 89 University of Ghana http://ugspace.ug.edu.gh arguing that utilitarians "have placed the superiority of mental over bodily pleasure,,?21 Sinnot-Armstrong thinks Mill "distinguished higher and lower qualities of pleasure according to the preferences of people who have experienced both kinds.,,222 The Utilitarian position is, however, not one of lawlessness. Mill acknowledges the fact that since one cannot always accurately calculate the result of one' s actions , rules and norms are necessary to guide behaviour. Utilitarians acknowledge the role of moral principles and beliefs, but they argue that such principles are not universal or absolutes, and there are exceptions to the rule. Any of these rules could be broken to serve the principle of utility, especially if the purpose of the greater good would be served. 3.3.1.4 Relevance for Ministerial Ethics Utilitarianism has gained much currency in the West, emerging as a basic philosophy which guides legislation on many ethical issues.223 Even in Christian moral philosophy, one cannot rule out the consideration of consequence in ethical decision-making. This implies that Christian ethics is dynamic and any attempts made to limit it to one kind - normally deontology - can be frustrating. O'Meara thinks Jesus challenged absolute religious claims, as the Saviour "broke through sacral caste to welcome all as he questioned religious rules as divinely guaranteed absolutes and flared up in anger more at religious hypocrisy than at ethical sin.,,224 Trull and Carter have also identified some instances of utilitarianism in biblical ethics: Wisdom literature seldom takes the imperative form, but usually gives practical advice about how to achieve the good life (prov 9: 10). Hebrew midwives who "feared God" made their decision to deceive Pharaoh on the basis of the consequence: to save the male babies, God apparently approved of their decision (Exodus 1: 15-20). ... In the Sermon on the Mount, Christ 221 Mill, Utilitarianism, 18. . . 2:2 Walter Sinnot-Armstrong, "Consequentialism" in Stanford Encyclopedia of Philosophy, htpp:llplato.stanford.edulentries/consquentailism! (accessed 11th Nov 2011), .5. 221 See Scott B. Rae, Moral Choices: An Introduction to Ethics .. (Grand RapIds: Zondervan, 1995),92. 224 O'Meara, Theology ofM inistry, 39. 90 stressed motUivnesiv, enorstiintyg othfa Gt ghoaond ad ehetdtsp m://auyg bsep caocrreu.putged.e bdyu w.grohng reasons. The Apostle Paul often evaluated consequences before making a final decision.225 Utilitarian considerations may become relevant, for instance, concerning how much of the truth a minister should disclose of confessions made by a congregation member, which could lead to a breakdown in family relationships. In a hypothetical case of consequential morality, Green in his philosophical novel, The Power and the Glory set in Mexico, presents us with a case of a priest who committed fornication and fathered a daughter as a result. During a period of persecution of Roman Catholic clergy in Mexico, it took the daughter's identification of the priest as her father to save his life - he was spared because it was assumed that Roman Catholic priests did not have children.226 From a utilitarian perspective, the priest's promiscuity may appear justifiable because it saved his life. However, Utilitarianism is an ethical system which focuses mostly on results and may not have any objective standards for moral assessment. Moreover, the value of the so-called good consequence is relative; from various perspectives the outcome ~ould be judged as good or evil. 3.4 Virtue/Character Ethics So far the ethical systems we have discussed seem to focus on the evaluation of either the method of the moral act or its end results, overlooking the moral agent, that is, the human initiator of the act. However the state of mind and condition of the moral agent in any decision-making process cannot be ignored; this concept which is much appreciated in Christian ethics is referred to as character development or sanctification. 225 Trull and Carter Ministerial Ethics, 57. 226 Graham Greene: The Power and the Glory, (London: Vintage Books, 1940,2004),73. 91 3.4.1 The CharacterU Fnaivcteorrs ity of Ghana http://ugspace.ug.edu.gh Virtue theorists think morality exceeds just doing one's duty to involve the whole character and disposition of the moral agent. Central to this position of determining the uprightness of behaviour is the agent rather than the act performed - so a person's character becomes the key issue. Rae, in his evaluation of ethical theories, has identified some of the main differences between virtue ethics and act-oriented ethics. He observes that whilst act-oriented ethics emphasises doing, virtue-oriented ethics stresses being. Secondly, act-oriented ethics focuses on following rules or probing results, as opposed to virtue ethics which points to people who have demonstrated a consistent outstanding moral c~aracter for emulation. Rae further observes that virtue theory places emphasis on a person' s motive rather than the approach of act-oriented theories which focus more on the act itself.227 To appreciate the full impact of character ethics, the first step is to develop a concept of the I ideal person or the standard that fulfils the purpose for one's existence. That is what Plato refers to as determining "how life may be passed by each one of us to th€ greatest advantage",228 that is both for the benefit of the individual and sooiety. In Aristotle's view it is when a person performs the essential purpose for which he or she was created that he or she leads the ideal life.229 Secondly, the character theorist has to develop a list of virtues necessary for realising the person's proper purpose, which the ancient Greeks identified as courage, humility, loyalty, respect, and justice among others. Thirdly, the theory has to show how these virtues can be developed, whether by divine grace, training, discipline, emulation, education or a combination of all these. For instance, in Aristotle's view, virtues are 227 Rae, Moral Choices, 92. ., bl' 2' h I (A d 3rd 228 Plato, The Republic. Trans Benjamin Jowett; http://cIasslcs.rrut.eduJPlato/repulc. .l .tm , ccesse on March 2007 at 11am), 26. . . 229 Aristotle, Nichomachean Ethics, tr. David Ross (Oxford: Oxford Umverslty Press, 1987), 13. 92 depends on his chaUrancitveer. , r,2s3i1t yI no Rf G eehc ka'n s av i..he wtt pc:h/a/uragcstepr accoenc.uergn.se ednua.bgleh leaders to express calmness in making the right choice and the boldness to resist wrong. 232 3.5 Ghanaian Traditional Ethics As stated above (see Section 2.1), Ghanaian traditional ideas still have a hold on I. contemporary institutions, including Pentecostal churches. It is therefore important, in I examining their ministerial ethics, to appreciate the interaction of tradition moral philosophy with Pentecostal ethics. Studies in African traditional ethics face the challenge of lack of documentation and the absence of significant moral theorists.233 To overcome the challenge of little documentation, contemporary scholars have scanned folklore for proverbs, witty sayings and axioms, songs and artefacts, among others, to help preserve traditional ethical concepts?34 3.5.1 Concepts and Nomenclature There is a perennial intellectual debate underway about the classification of major ethical concepts in Africa, and for that matter Ghana. Various scholars, depending on their orientation think traditional African ethics is either deontological, teleological or virtue based. Coetzee's conviction that African moral philosophy is perspective driven, resulting in 231 Nolan Harmon, Ministerial Ethics & Etiquette: Revised Edition. (Nashville: Abingdon, 1978), 34. 232 Darell Reeck, Ethicsfor the Christian Professions: A Christian Perspective. (Minneapolis: Augsburg, 1982) 47. 233 In an interview with Rev Professor Joshua N. Kudadjie, a Ghanaian ethicist in Accra on 11th June 2007, he ascribed this situation to the fact that African traditional ethics is a young discipline in the academy. 234 Some of the contemporary philosophers who employ this methodology include, C. A. Ackah, Akan Ethics. Accra: Ghana Universities Press, 1988; Kwasi Wiredu, "Moral Foundations of an African Culture" Eds. Kwasi Wiredu and Kwame Gyekye, Person and Community: Ghanaian Philosophical Studies. 1. Cultural Heritage and Contemporary Change Series II. Africa Vol. 1. Washington DC: The Council for Research in Values and Philosophy, 1992; N. K. Dzobo, "Values in a Changing Society Man, Ancestors and God." Eds. Kwasi Wiredu and Kwame Gyekye Person and Community: Ghanaian Philosophical Studies. 1. Cultural Heritage and Contemporary Change Series II. Africa Vol. 1. Washington DC: The Council for Research in Values and Philosophy, 1992; 94 University of Ghana http://ugspace.ug.edu.gh pluralistic and heterogeneous ethical contours is therefore relevant.235 Kudadjie, for instance thinks both teleological and deontological elements manifest in African traditional ethics.236 Scholars such as Akoto,237 Gyekye,238 and Wiredu239 insist that traditional African ethics is \ teleological. Akoto for instance thinks, "Actions are judged right or wrong depending on how positively or negatively they affect a person's relationship to the Supreme Being, lesser \ gods and members of the society both living and dead." 240 In Wiredu's view, both religion I and ethics in the Akan context have a utilitarian purpose. He thinks a separation of moral values from religions is useful, as nothing is intrinsically good unless it promotes human interest. 241 Among those who argue for a deontological basis of Africa ethics are Danquah, Mibiti and Idowu. Danquah's understanding of deontology in Akan moral philosophy reflects something of the strict principle-based ethics of Kant. According to Danquah, Akan ethics expresses, The justice and necessity which will make a universal appeal, at least to all lovers of good who, without knowing or asking the reason why, feel that goodness in itself is preferable to wickedness, even if the way of the wicked looks like leading a pleasurable hedonistic existence, an existence which, however felicitous, is empty of true contentment or genuine and abiding satisfaction. 242 Danquah thus reveals a duty-based approach which insists on the intrinsic value of morality rather than wagering on the consequence of individual moral acts. He is convinced that 235 Pieter H. Coetzee, "Morality in African Thought: Particularity in Morality and Its Relation to Community" in The African Philosophy Reader, P. H. Coetzee et al (ed.). (London: Routledge, 2002), 273 . 236 Interview, Accra, 11th June 2007. . .. . 237 Dorothy Akoto, "Religion, Morality and West African Society: A General Ove:Vlew wI.th a Backdrop In Traditional Religion", Joshua N. Kudadjie, et ai, Religion, Morality and West AfrIcan SocIety, Accra: West African Association of Theological Institutions, 2002), 90. 238 Kwame Gyekye, "Foundations of Ethics", Kwasi Wiredu and Kwame Gyekye, (eds.), Person and Community, l32. 239 Wiredu, "Moral Foundations," 194. 240 Akoto, "Religion, Morality", 90. 241 Wiredu, "Moral Foundations," 194. . .. 242 J. B. Danquah, The Akan Doctrine of God: A Fragment of Gold Coast EthICS and ReligIOn. (n/p .. .. Frank Cass, 1968.),92. 95 University of Ghana http://ugspace.ug.edu.gh pursuing justice for justice sake, irrespective of the outcome, is preferable to the one who compromises on moral principles in order to enjoy the fleeting pleasures of life. Similarly, Mibiti's perspective is parallel to the divine command approach: "It is believed in many African societies that their morals were given to them by God from the beginning. This provides an unchallenged authority for the morals." 243 There is a third school of thought, represented by Kunhiyop, who avers that African traditional ethics reflects the virtue approach.244 This position is supported by Gyekye, who also thinks that "Good character is the essence of the African moral system, the lynchpin of the moral wheel. The justification for a character-based ethics is not far to seek.,,245 3.5.2 Communal and Individualistic Ethics The strong kinship ties that characterise traditional African communities lend support to a preference of communal over individualistic ethics. Coetzee defines the social structure of African ethics as a system where "an individual's choice of way of life is a choice constrained by the community' s pursuit of shared ends.,,246 Examining the moral foundation of Akans, Wiredu suggests that communal morality demands of the individual to conform to the requirements of society for harmony, even it calls for the "abridgement of one's own interests".247 Furthermore, Wiredu thinks Akan society is a type in which the greatest value is attached to communal belonging.,,248 Gyekye is also convinced that the sole criterion of 243 Mibiti, Introduction to African Religion, 174. 244 Kunhiyop,African Christian Ethics, 41- 42. . 245Kwame Gyekye, "African Ethics" Stanford Enccyclopedw of Philosophy, http://platostanford.eduJentries/african (accessed on 29th September 2011), 6. 246 Coetzee, "Morality in African Thought", 275. . ,,' . . 247 Kwasi Wiredu, "The Moral Foundations of an African SocIety, In The African Philosophy Reader, P. H. Coetzee et al (ed.). (London: Routledge, 2002), 287. 248 Wiredu, "The Moral Foundations" 291. 96 University of Ghana http://ugspace.ug.edu.gh goodness in Akan moral philosophy is the welfare or well-being of the community.249 This excessive focus on communal ethics is however censured for attempting to obliterate the moral sense of the individual by regarding his or her personal values as a mass product of a social ethical system. 3.5.3 Religious Source of Traditioual Ethics In direct contrast to the non-religious approach to traditional African ethics are those who contend that since religion pervades every facet of traditional societ', the moral foundation of their ethics cannot be ascribed to any other sources apart from reli'gion. Awolalu and Dopamu reject the notion of regarding morality as human inventions, arguing that conscience is a witness to God's law, which gives man the capacity to discern God's commandments?SO Opoku, also argues for a religious foundation for traditional African morality: Generally, morality originates from religious considerations, and so pervasive is religion in African culture that the two cannot be separated from each other. Thus, we fmd that what constitutes the moral code of any particular African society - the laws, taboos, customs and set forms of behaviour - all derive their compelling power from religion. Thus morality flows out ofreligion ...2 s1 One cannot deny the availability of the welter of evidence that Ghanaian traditional ethics derives from their religions. This position is supported by mucl) empirical evidence which underpins their sense of justice, and principles that guide social relationships. Aside from the fact that religious consciousness permeates every facet of traditional life, their ideas of morality reflect a deep religious consideration. For instance, an ElJe person who has been wronged and does not desire to litigate, will simply submit his or;her cause to God by saying Edr5la Ii, (this idiom is difficult to translate, since it is not just a statement but also an 249Kwame Gyekye, An Essay on African Philosophical Thought: The Akan Conceptual Scheme. (Cambridge: Cambridge University Press, 1987), 132. . '. . . .. 250 J. Omosade Awolalu and P. Adelumo Dopamu, West African TradItIOnal RelIgion. (lbadan: OmbonoJe Press and Books Industry, 1979),212. . . . . 251 Kofi Asare Opoku, West African Traditional Religion. (Accra: FEP InternatIOnal Private LImIted: 1978), 152. 97 invocation); literalUlyn iitv emresaintys, othf eG "hOannea w hhtot pw:/il/lu jgusdpgea cmey. ucgau.esed uab.gidhes". Idiomatically it iInplies the aggrieved party is invoking divine justice upon the case. 3.6 Conclusion We have examined some pertinent ethical theories and systems because we know Christian value systems do not exist in isolation of the value systems in the receptor communities. The significance of principles and utility in the development and application of ethical systems have also been evaluated in the Western secular and traditional African contexts, to identify their relevance for Pentecostal ministerial ethics. I have disco~ered that although Kantian ethics could provide a rational and objective grounding for ministerial ethics, it can also result in a legalism that is not realistic to life and ministry. The utilitarian system which could provide a balance to this ethical rigidity is also susceptible to extreme relativity which provides no standards for moral assessment. The virtue approach could also not stand alone without appealing to act-oriented systems for validation. Furthermore I have assessed the available evidence on the sources of traditional Ghanaian ethics and concluded that evidence for a religious source is overwhelming. The next chapter explores some of the Christian ethical philosophies that are supposed to define moral standards for Christians in general, and PentecostaVCharismatic ministers in particular. 98 University of Ghana http://ugspace.ug.edu.gh CHAPTER 4 CHRISTIAN ETmCS 4.1 Introduction The Judeo-Christian religion is a highly ethical one which teaches that one's commitment to God should reflect in one's obedience to God and behaviour towards one's neighbour. From the creation story through the historical narratives, wisdom literature and prophetic pronouncements of the Old Testament, the themes of holiness, righteousness, sanctity of life, fairness, justice, self-control, compassion for the vulnerable and ,faithfulness, among others, are prominently projected. Israel's response to these ethical stipulations defined the quality of their relationship with Yahweh and with one another within the covenant community. The New Testament, in recounting the life and ministry of Jesus and the apostles, upholds these same moral concerns by emphasising motives and personal responsibility, as well as the empowering activity of the Holy Spirit in moral transformation. Needless to say, this extensive heritage of biblical morality provides the primary source of information and motivation for those in Christian leadership, not least ordained ministers. Consequently this chapter examines the wider contours of biblical values and approaches to moral formation expounded in the Bible. That notwithstanding, since Christian ethics blends moral philosophy with theology, selected ethical theories developed within a Christian framework are explored for their relevance to clergy conduct. 4.2 Biblical Basis of Morality The issue of moral responsibility is prominent in the creation narrative in Genesis where, due to mankind's disobedience their relationship with God and with one another became distorted. Adam shifted blame to Eve, and ultimately to God as the cause of his moral failure; and Eve also blamed the serpent as the cause of her disobedience (Genesis 3: 1- 19). Harris, 99 reflecting on this pasUsangive einrs hitiys coofm Gmheantnaary hotnt pL:e//vuitgicsups ahcase .oubgse.revdeud ."gTho err is human; to deny responsibility is as old our first parents,,252 (Gen 3:1-19). Humanity's moral degeneration reached a climax in the fratricide of Cain who killed his brother Abel. When Cain was plotting the murder God warned him saying, "If you do right, will you not be accepted? But if you do not do right, sin is crouching at your door; it desires to have you, but you must master it." (Genesis 4:7). This reveals that even before the law of God was directly given to Israel at Sinai (Exodus 20), humankind was aware of sinful acts such as murder. Wenham asserts that, compressed into this Cain and Abel narrative is a "whole theology whose principles inform much of the criminal and cultic law ofIsrael.,,253 God's progressive revelation was taken a step further when he covenanted with Israel by the mediation of Moses. This covenant, which was ratified at Sinai, with the delivery of the Ten Commandments, is universally acclaimed as a most remarkable ethical code. This set of laws forbids disrespect to parents, murder, adultery, theft, falsehooq and covetousness, among others (see Exodus 20:1-17). KUng suggests that God's covenant relationship and the revelation of the Decalogue provide the theological motivation for ethical behaviour inspired by gratitude, love, the prospect of long life and the gift of liberty?54 The import of the Ten Commandments is also appreciated by Durham as a set of principles regulating the individual's relationship with Yahweh and with mankind, as well as what that relationship demands from the community of Israel.255 Obviously the first four commandments of the Decalogue deal with man's duties toward God, and the rest six with man' s duties toward 252 R Laird Harris, "Leviticus" in The Expositor's Bible Commentary, F. E. Grebelein (ed.) (Grand Rapids: Zondervan, 1990),522. . 253 Go rdo noJ W en ham , Word Biblical Commentary: Genesis 1-5, Vol 1, DaVid A. Hubbard et al (ed.). (Waco: Word Books, 1987), 107. .. h .. h' -1 254 H ans. K"u ng, "The Cr iterion for Deciding What is Christian" In IntroductIon to C rlstlan Et ICS: A Reauer, Ronald P. Hamel, et al (ed.). (New York: Paulist Press, 1989), 122. . 255 Jo hnI.D u r ha m, TrrU o r dBiblical Commentary: Genesis 1-5, Vol I, DaVid A. Hubbard et al (ed.). (Waco: Word Books, 1987), 284. 100 University of Ghana http://ugspace.ug.edu.gh man. Von Rad appreciates the principles behind the social focus of the second segment of the Decalogue thus, "At the head of this latter section stands the command to honour parents, which is followed by ordinances safeguarding the life, property, and honour of one's nel.g hb our. 256 An insightful observation on the Torah, by Brugegemann suggests that the Torah does not only issue instructions on obedience to God, but it also offers sacramental and spiritual energy to the community to meet the stringent ethical demands ofYahweh.257 To his mind, "Whereas Torah as command is focussed on the ethical dimension of existence, Torah as instruction, guidance, and nurture is preoccupied with the aesthetic and artistic, a realm that comes to be expressed as the mystical and sacramental. That is, Torah is as much concerned with the inscrutable mystery of presence as it is with the nonnegotiability of neighbourly obedience.258 This implies that the cultic establishment constituted a symbolic representation of a transcendental Being, which provided the inspiration to meet the demands of the law. Leviticus, to a considerable extent emerges as the ministerial manual and ethical code for the priests in Judaism. Harris, in analysing the contents of Leviticus intimates that the book reveals God's laws for the conduct of the people that were administered by the priest, not only in sacerdotal matters but also in civil issues such as incest and adultery ?59 Harris further asserts that Lev 17-26 is referred to as "the holiness code", because it emphasises God's moral standard for the community.26o 256 Gerhard von Rad, Old Testament Theology, Vol I: The Theology of Israel's Historical Tradition, D. M G. Stalker, (tr.). (New York: Harper & Row, 1967), 191. . . 257 Walter Brueggman, Theology of the Old Testament: Testimony, Dispute, Advocacy. (Mmneapohs: Fortress, 1997),582. 258 Brueggman, Theology oft he Old Testament, 582. 259 Harris, "Leviticus", 502. 260 Harris, "Leviticus", 502. 101 University of Ghana http://ugspace.ug.edu.gh It is notable that the Bible presents Israel's history from a theological perspective, where a holy and just God constantly required that both King and subject strictly observed the stipulations of the covenant law. The King's role in upholding the moral heritage of the community in relation to Yahweh is emphasised by Von Rad: "In what the Old Testament has to say about righteousness, focal points came to be occupied by the king and the monarchy: this again is not surprising, for as head of the people the king was regarded as the guarantor and protector of everything in the land making for faithfulness in community re Iati·o ns h'I pS. ,,261 Wh en Ah ab, k'm g of the Northern Kingdom, took possession of Naboth's vineyard after his wife had conspired and killed Naboth, God's messenger, Elijah, pronounced this harsh sentence on the King, "I am going to bring disaster on you . .. because you have provoked me to anger and have caused Israel to sin" (see lKings 21). Another segment of the Old Testament which records extremely valuable moral teachings is the prophetic books, whose discourses were grounded in the covenant relationship of Yahweh, which demanded obedience to God, as well as ethical neighbourliness. Furthermore the prophets were often inspired to pronounce impending judgement upon Israel for transgressing the covenant laws. The approach of the prophets, according to Feyne is a "repeated appeal to apodeictic laws like those in the Decalogue in order to confront Israel with her moral failures.,,262 According to Kaiser, "it was the writing of the prophets who gave sume of the severest rebukes in Scripture against exploiting the poor;,,263 For instance, Amos declares: For three sins of Israel, even for four, I will not tum back my wrath. They sell the righteous for silver, and the needy for a pair of sandals. They trample on the head of the poor as upon the dust of the ground and deny justice to the 261 Gerhard von Rad, Old Testament Theology Vol I: The Theology of Israel's Historical Traditions, D. M. G. Stalker (tr.) Peabody: Hendrickson, 2005) ., . . . '. 262 Sean Freyne, "The Bible and Christian Morahty" III Introducmg ChnstIGn EthiCS. A Reader, Ronald P. Hamel, et al (ed.), 13. . d 1983) 160 263 Wa It er C . K"a'ls er, JT , To w ard Old 'T'estament Ethics. (Grand Rapids: Zon ervan, , . l ' 102 oppressed. FatUhenr ivanedrs sitoyn oufs eG thha na http://ugspace.ug.edu.ghe sa.m e gl.r I and so profane my holy name (Amos 2:6-7). In Laney's view, the prophets were ethical reformers: "The prophets of Israel were greatly concerned with social issues, both moral and religious. In fact, for the prophets social and moral concerns lay at the heart of religion. Repeatedly, they rebuke idolatry, formalistic worship, failure to support temple worship, oppression of the poor, murder, usury, and d·I ss.l pat 'I On. ,,264 Wi·s do m LI't e rat ur e2 6co5nst·It utes a specI.a l segment of the Hebrew Bible where, to drive home their moral lessons, the sages of Israel refrain from issuing commands, but they summon us 266 to think and infer. Waltke and Diewert argue that wisdom does appeal to the mind, but it issues more from a loving heart, which is the core of the individual's both physical and "emotional-intellectual-moral activities, than from a cold intellect.,,267 Because Wisdom literature hardly invokes Israel's covenant relationship with Yahweh, some critics tum to equate its approach to natural theology. Waltke and Diewert however refute this by Insisting that Wisdom literature has its distinctive inspiration, where the sages viewed creation and social order "through the lens of Israel's covenant faith" to deduce timeless moral principles. Responding to W. McKane's claim that wisdom literature was utilitarian and eudaemonistic, Wlatke and Diewert insist that "wisdom literature corpus qualifies eudaemonism in the same way the rest of the Old Testament does (cf. Lev 26; Deut 27_28),,?68 Robinson defmes Israel' s wisdom as "the discipline whereby was taught the application of prophetic truth to 264 1. Carl Laney, "The Prophets and Social Concern", in Vital Old Testament Issues, Roy B. Zuck (ed.). (Grand Rapids: Kregel , 1996),109. 265 These comprise Job, Proverbs, Ecclesiastics and Song of Songs. . . 266 D. Kidner, An Introduction to Wisdom Literature: The Wisdom 0/ Proverbs, Job, and Ecclesiastes. (Leicester: IVP, 1985), 11. . 267 Bruce K. Wlatke and David Diewert, "Wisdom Literature", in !he Face o/Old Testament Studies: A Survey o/Contemporary Approaches, D. W. Baker et al (ed.). (Grand Rapids: Baker Books, 1999),300. 268 Wlatke and Diewert, , "Wisdom Literature", 298. 103 University of Ghana http://ugspace.ug.edu.gh the individual in the light of experience.,,269 Barnette, expresses a similar opinion by arguing that Wisdom literature has a profound theological basis, which is expressed in practical rather th a n specuI a tI· ve t erms. 270 For 'I nstance I.n Proverbs 24:30-34, the sage engages the sluggard's field as his laboratory, and upon observation, coins the proverb271 "A little sleep ... and poverty will come on you as a bandit and scarcity like an armed man" (vv33-34). There appears to be a linkage between Old Testament and New Testament morality, as Jesus' ethical concepts are presented within a framework of Jewish moral heritage. Jones confirms this by arguing that, the ethical teaching of Jesus was similar to that of the Jewish tradition.272 And Davies finds the fulfilment of the ethical monotheism of Judaism in Jesus' ministry and teaching, insisting that the ethical aspirations ofthe Law and prophets are fully accomplished rather than abolished in Jesus' moral discourse.273 The ethical teaching of Jesus therefore testifies to the inception of the kingdom of God promised in the Old Testament, as Jesus' moral standard and discourse demonstrate an "overwhelming conviction that the kingdom of God was 'at hand",.z74 Central to the concept of kingdom ethics is the virtue of grace. This informs Davies position that "because the rule of God is an expression of grace, the moral demands of Jesus are the counterpart of God's grace.,,275 This grace is made manifest not only in healings and exorcisms but also in forgiveness and the moral transformation of the believing individual 269 H. W. Robinson, Inspiration and Revelation in the Old Te~tament. (Oxford: Clarendon Press, 1964),241. 270 Henlee H. Barnette, Introducing Christian Ethics. (NashVille: Broadrnan Press, 1961),35. 271 Wlatke and Diewert, , "Wisdom Literature", 301. 272 Richard G. Jones, Groundwork o/Christian Ethics. (London: Epw~rth: 1:84),27. . . 273 W . D . D aV.l es, "Ethl cs I.n th e New Testament" in The Interpreter s DictIOnary o/the BIble, G. A. Buttnck et al (ed.) (Nashville: Abingdon Press, 1996), 168. 274 Davies, "Ethics in the New Testament", 168. 275 Davies, "Ethics in the New Testament", 168. 104 University of Ghana http://ugspace.ug.edu.gh and the faith community. The Beatitudes (M~tt 5:1-12), therefore constitute the expression of God's grace, which precede the moral requirements of the Sermon on the Mount. 276 Jesus' Sermon on the Mount (Matthew 5-7), according to Barnette, is "a systematic statement of the main elements of the Christian ethic."m The sermon stresses inner attitudes such as humility, compassion, purity of heart, and the willingness to sacrifice one's rights and endure suffering in order to identify with Christ as a true disciple. In these teachings of kingdom ethics, a more challenging code of conduct than the external righteousness of the Pharisees and teachers of the Law was established.278 According to Hays, the Sermon on the Mount reveals the sketch rather than legislation of the character of the Christian community.279 The motivation for morality, for the Christian, unlike the Jew, was love issuing out of a grateful response to the redeeming love of God: "The Jew aimed to satisfy the law of God; and to the demands of law there is always a limit. The Christian aims to show his gratitude for the love of God; and to the claims of love there is no limit.,,28o Grenz also emphasises the relational dynamics of Christian ethics over a mere legalistic response to comunands: "Jesus knew that inward piety and not outward conformity to the law marks true obedience to God, because God's intent focussed on establishing relationships.,,281 However, restricting Jesus' ethical message to the didactic passages is to present a limited view of the extensive scope of his moral concerns. The moral focus of some of the parables present us with such poignant ethical assessment that no didactic genre could lend more force to; an example of this kind is Jesus ' concealed attack on racism in the parable of the Good 276 Davies, "Ethics in the New Testament", 168. 177 Barnette, Introducing Christian Ethics, 50-51 . . 278 T. Burton Pierce, Ministerial Ethics. (Springfield: LoglOn Press, 1996), 68. . 279 Richard B. Hays, The Moral Vision o/the New Testament: A Contemporary Introduction to New Testament Ethics. (Edinburgh: T&T Clark, 1996), 96. . .' 280 William Barclay, The Daily Study Bible: The Gospel 0/ Matthew, Vol 1. (Edinburgh. Samt Andrew Press, 1997), 133 . .... 281 Stanley Grenz, The Moral Quest: Foundations/or Chnstlan EthiCS. (Downers Grove. IVP, 1997), 109 .. 105 University of Ghana http://ugspace.ug.edu.gh Samaritan (Luke 10: 30-37). In Hays' estimation, "stories fonn our values and moral sensibilities in more indirect and complex ways, teaching us how to see the world, what to fear, and what to hope for; stories offer us nuanced models of behaviour both wise and foolish, courageous and cowardly, faithful and faithless.,,282 This position finds support in Wilder's remark that the route to moral judgement is by way of the imagination.283 Hays takes a comprehensive view of Jesus' ethical heritage by intimating that the total moral significance of his life and ministry should not be gleaned only from his pronouncements and parables, but from the complete Jesus narrative of the incarnation, ministry and selfless service, passion, crucifixion and resurrection as presented by the individual evangelists.284 For lack of space, in discussion ethical principles in the Epistles, I would like to limit myself to Paul's books, as he has bequeathed to humanity such a welter of infonnation for ethical reflection, even if it occurs sporadically in response to specific events in individual churches. In pondering Pauline ethics, Grenz suggests that the teaching of Jesus provided the source and inspiration for Paul who contextualised the gospel in first century Graeco-Roman world.285 Grenz further intimates that Paul's ethics issues from the sotereological activity of the sovereign God, who acted definitively to rescue man from moral failure and sinful depravity. This redemption purpose is revealed in the incarnation with a singular focus on the crucifixion as the pivotal event which facilitates the present activity of the Holy Spirit in moral transfonnation among Christians. In Paul's view, this has an eschatological bearing, as the behaviour of believers reveals the new life that God has graciously given them and which 286 one day will be theirs in its fullness. 282 Hays, The Moral Vision, 73 . 'd d U' . 283 Amos Wilder, Early Christian Rhetoric: The Language of the Gospel. (Cambn ge M.A: Harvar mverslty Press, 1971), 60. 284Hays, The Moral Vision, 74. 28SGrenz, The Moral Quest, 119. 286 Grenz, The Moral Quest, 119. 106 University of Ghana http://ugspace.ug.edu.gh As stated above, Paul does not formulate an ethical code but rather responds ad hoc to the pressing pastoral problems that arise in his churches.287 As a result scholars such as 288 Dibelius argue that there is little connection between Paul's ethical prescriptions and his theological convictions. Hays however refutes such arguments and develops a theological framework for Pauline ethics based on the concept of new creation which generates his eschatological ethics. In stating Paul's position, Hays avers, "the death and resurrection of Jesus was an apocalyptic event that signalled the end of the old age and portended the beginning of the new. Paul's moral vision is intelligible only when his apocalyptic perspective is kept clearly in mind?89 This panoramic review of biblical ethics reveals it as a unique category, where God does not only issue out a moral code to be obeyed but he also empowers the Christian to meet the demands of the divine edicts. This is accomplished through the ministry of the Holy Spirit; as Rae suggests, "[the Spirit] provides an internal source that assists in decision making and enables one to mature spiritually.,,290 This emphatic and significant ethical focus of the Bible reflects high moral standards which no one in Christian ministry can afford to ignore. Hence in developing his concepts of character and calling in the ordained ministry, Willimon appeals to Hay's three focal biblical images, of, community, cross, and new creation".291 In m Hays, The Moral Vision, 17. 288Martin Dibelius, A Fresh Approach to the New Testament and Early Christian Litera~ur~. (Lon~on: Ivor Nicholson and Watson, 1936),143-144,217 -220. This view is supp.o~ed by ~etz, who al~o InSISts, for I~sta~ce, that Paul does not provide the Galatians with a speci~c~lly Christian ethiCS. Betz thl~ks Pauls ethiCS .IS a reflection of the moral precepts of his educated HellenistiC context. See also, Hans Dieter Betz, GalatIans. Hermeneia Commentary. (Philadelphia: Furtress, 1979),292. 289 Hays, The Moral Vision, 19. . 290 Scott B. Rae Moral Choices: An Introduction to Ethics. (Grand Rapids: Zondervan, 1995),31. 291 William Willimon, Character and Calling: Virtues of the O~dained Life. (Nashvi.l1e: Abingdon Press, 2000),52. Hays applies these biblical concept to ethi~s ?y arg~Ing that the church IS .a counter cultural community, constituting the primary addressee of God s Imperatives; secondl! he r~garos the. cross as the paradigm of faithfulness to believers; thirdly Hays views the church .~ the organism which embodies the power of the resurrection in a not-yet-redeemed world. (Hays, The Moral VISIOn, 196-200). 107 University of Ghana http://ugspace.ug.edu.gh the same vein, Gula's theological foundations of ministerial ethics comprise biblical concepts of covenant, image of God, and discipleship. 292 Consequently, it appears any clergy whose calling and ministry would remain relevant would have to acquire an appreciable knowledge of biblical ethical concepts and model them as an example to the community of faith. 4.3 Selected Christian Ethical Theories Christian ethics appears to be dynamic, defying any attempts to cast it in a rigid mould. To various degrees Christian moral philosophy shows trends in deontology, teleology as well as virtue-ethics. This variegated nature of Christian ethics has generated various systems and theories which are relevant to life and ministry. The theory selected for discussion in the deontological category is the Divine Command Theory, and the approach chosen under teleology, whose Christian value could be objectionable to some ethicists, is Fletcher's Situationism. The Christian concept of sanctification is also examined as an approach in virtue ethics. 4.3.1 The Divine Command Theory The Divine Command Theory somehow centres on God, insisting that obedience to moral obligation conditions our relationship with God's commands. By implication, since moral obligations are grounded in the immutable character of God, they are perpetual and cannot be violated. This infonns Gula's conviction that "God is the ultimate center of value, the fixed point of reference for the morally right and wrong, the source and goal of all moral striving.'.293 The ultimate foundation for morality therefore is the revealed will of God, or the commands of God found in Scripture. This approach in Christian moral theory is reflective of Kant's categorical imperative, where one has to perform moral acts as duties irrespective of 292 Richard M. Gula, Ethics in Pastoral Ministry. (New York: Paulist Press, 1996), 14-30. 293 Gula, Ethics in Pastoral Ministry. 9. 108 contingencies. HughesU, nalisvoe rgsiviteys oaf dGeohnatonlaog hictatpl :q/u/ualgifsicpaaticoen. utog C.ehdriust.igahn Ethics, claiming it is "prescriptive, not simply descriptive, its domain is that of duty and obligation, and it seeks to define the distinction between right and wrong, between justice and injustice, and between responsibility and irresponsibility.,,294 This linkage of theology to ethics demands the assessment of the role of religion in society as well as the nature of moral deliberation. The pertinent problem therefore is how to maintain a balanced relationship between reason and religion in ethics. Reflecting on this question, Hinman has identified three positions, namely, supremacy of religion, compatibilist theories and supremacy of reason. The supremacy of religion position insists that all morality is based on divine commands; compatibilist theories consider reason and religion as identical; the supremacy of reason position, arguing from atheistic or agnostic stance, derives its ethics solely from reason?95 The main justification for a religious ethics is the metaphysical grounding for justice, where it is believed that God rewards morally upright people in the afterlife, and subjects the morally deficient to eternal punishment. This resonates with Kant's idea of moral theology discussed in the previous chapter. The litmus test applied to the absolutist position is a response to the question posed by Plato in Euthyphro as to whether things are good because God commands them or God commands thcm because they are good.296 If one argues that things are good because God commands them, then one would have to respond to the issue of what if he orders something evil, for 294 Phillips Egdcumbe Hughes, Christian Ethics in Secular Society. (Grand Rapids: Baker Books House, 1983), M'Lawrence, M. Hinman, Ethics: A Pluralistic Approach to Moral Theory. (Belmont: Wardsworth, 2003), 83- ~9~·R. E. Allen, Plato 's 'Euthyphro' and the Earlier Forms. (London: Routledge & Kegan Paul, 1970),29 -30. 109 University of Ghana http://ugspace.ug.edu.gh instance torture, or infanticide. However if God wills something because it is good, then the standard of goodness is located outside of God. One school of thought suggests that God ordains Christian moral values because they are good. Rabbinic Judaism and the Roman Catholic tradition hold that God is not free to command anything he so desires, as he is bound by his moral attributes to only order what is good, This implies God will only act in a way consistent with his character. From this perspective, morality is not ultimately grounded in God's commands, but in his character, which expresses itself in his commands.297 This position insists that the very moral values dis~emible in natural order must agree with the commandments of God; ''Not only must his commands be consistent with, his character, they must also be consistent with the values he has revealed in general revelation.,,298 The Divine Command theory in ethics has stimulated intriguing responses from scholars. Thomas, for instance has extensively examined the moral deterministic position, which would not brook any philosophical reflection on "God's goodness" in his article "The Supemautralistic Fallacy Revisited". He convincingly argues against the trivialisation position which assumes God's goodness and therefore insists that attempts at evaluating the rel:citude of God' s choices are inconsequential. To Thomas' mind, "This amounts to the claim that there are no qualities over and above the will of God to which the word "good" can be applied. Perhaps the term ethics mI,g ht be rep Ia ce d by t he term 'the o d'I CS ,?., ,299 297 Rae, Moral Choices, 32, 298 Rae, Moral Choices, 32, , , ' lfi D ' " Ph'1 h ' at 299 J, C. Thomas, "The Supematrualistic Fallacy ReVIsited" Sophia: A Journa or Iscusslon In IOSOP IC Theology, Vol 25 No, 2 (July 1986),21. 110 Anscombe also arguUesn itvheatr smityo roalf Gtehrmainnaol ohgttyp :s/u/uchg sapsa c"seh.ouugld.e" daun.dg h"ought" acquired legalistic nuances due to Christianity's extensive influence and legalistic approach to ethics. In her view, the use of such legalistic expressions seems to reveal a verdict on an action, which presupposes the existence of a judge, the divine law giver. To her mind, since society has given up the existence of God, approaches in moral philosophy which are based on a theistic worldview should be abandoned.30o Furthermore the Divine command Theory is criticised for failing to provide a universal interpretation to ethical stipulations in Scripture. The challenge of deriving moral absolutes from the Bible is emphasised by Fuchs, who argues that identifying specific moral absolutes from the Scripture is subject to interpretation: "Thus we are inevitably faced not only with the question as to which moral imperatives are actually to be found in Holy Scripture, but also with the question by which hermeneutic rules they are to be understood and evaluated.,,301 A relatively strong position against the Divine Command Theory is that "there is something inadequate about punishment and reward orientation of moral motivation.,,302 Morality, it is suggested has to be self-validating, possessing intrinsic unconditional value; as Kant argues, it should be an end in itself rather than a means to an end. And Austin's presentation I reinforces the point: " ... if the motive for being moral on Divine Command Theory is to avoid pWlishment and perhaps gain eternal bliss, then this is less than ideal as an account of moral t motivation, because I. t smacks of moraI I. mmatun' ty ., ,303 t I t 1 i· t )00 Elizabeth Anscombe "Modem Moral Philosophy" Philosophy, 33 (1958), 1-19. ! 301 Josef Fuchs, SJ, "The Moral Absoluteness of Behavioral Norms" in Introduction to Christian Ethics: A Reader, R. P. Hamel et al (ed.). (New York: Paulist Press, 198;,),489. 302Michaei W. Austin, "Divine Command Theory Internet Encyclopaedia of Philosophy. www.ied.utm.eduJdivine.c/ (Accessed, 1st November 2011),3. 303 Austin, "Divine Command Theory", 3. 111 University of Ghana http://ugspace.ug.edu.gh In spite of such revealing objections to the Divine Command Theory, it has also been defended for providing an "objective" metaphysical foundation for morality. 304 Austin is convinced that any commitment to the existence of objective moral truths can only be sustained in a theistic framework: "That is, if the origin of the universe is a personal moral being, then the existence of objective moral truths are at home, so to speak, in the unI. verse. ,,305 ThI' S resonat es WI' th K ant ' s moral theology (see Section 3.2), where it is suggested that the logicality and validity of any concepts of mOfal perfection can only be predicated on the existence of a divine moral authority. Austin th~refore argues that rejecting a personal moral mind behind creation can only lead to the conclusion that out of the non- moraI, noth m· g mora I can emerge. ~6 In addition, the Divine Command Theory seems to provide an adequate reason for human morality. The theistic framework of morality which holds humanity accountable for our actions, rewarding the righteous and punishing the wicked suggests that ultimately good will triumph over evil; and justice will win 307 OUt. Austin raises this perceptive argument that the motivation to act in ways that oppose one's self interest finds a "deep significance and merit within a theistic framework.,,308 To Austin's mind, "On Divine Command Theory it is therefore rational to sacrifice my own well-being for the well-being of my children, my friends and even complete strangers, because God approves of and even commands such acts of self-sacrifice. ,,309 304 Austin, "Divine Command Theory" 3. lOS Austin, "Divine Command Theory" 3. 306 Austin, "Divine Command Theory", 3. 307 Austin, "Divine Command Theory", 3. 308 Austin, "Divine Command Theory", 3. 309 Austin, "Divine Command Theory", 3. 112 4.3.1.2 Relevance for MUninivisetersriitayl Eotfh Gichs ana http://ugspace.ug.edu.gh Applying the Divine Command approach to ministerial ethics, Gilkey has observed that since Scripture comprises the law and gospel, the clergy are expected to become authorities who interpret the divine law and in turn regulate the proper morals of the community.31O According to him, the Reformed tradition, in for instance Calvinist and Methodist Churches emphasised the guiding role of divine law for the community, which compelled the clergy to "become moral legislators and executive implementers of the moral rules governing the commun'tyI. ,,311 C onsequent l y, t h e mm" ister was expected to model the divine law; "In a sense, now, the holy abides not only in Word (and sacraments) but also in the holy community and especially in and through the holy person,,312 (emphasis added). Anderson suggests that the vestiges of Methodism manifest in the literal approach of Pentecostals to the interpretation and application of Scripture, which fosters legalism; "This extreme literalism is quite consistent with Pentecostalism's roots in the Holiness and healing movements, where there tended to be the same literalistic, legalistic approach.,,313 Gula avers that in life and ministry, we need to respond to God as the ultimate centre of value, further insisting that, "His [God's] way of acting and his words, his d€eds, and his command are the moral rule of the Christian life.,,314 Although Gula appreciates the contribution of social conventions and professional codes to the concept of ethical responsibility in ministry, speaking from a theological perspective, he insists it is God alone who legitimates morality.315 llO Langdon Gilkey, "Forgotten Traditions in the Clergy's Self-l!nderstanding" in Clergy Ethics in a Changing Society: Mapping the Terrain, James P. Wind et al (ed.), (Westmmster: John Knox Press, 1991),47. 311 Gilkey, "Forgotten Traditions", 47. 312 Gilkey, "Forgotten Traditions", 47. ." . 313 Alan Anderson, An Introduction to Pentecostalism. (Cambndge: Cambndge University Press, 2004), 226. 314 Gula, Ethics in Pastoral Ministry. 25 . 315 Gula, Ethics in Pastoral Ministry, 9. 113 University of Ghana http://ugspace.ug.edu.gh Miles has also demonstrated the conviction that rule ethics is prevalent in conservative churches, where they give strict attention to, what she calls, "arbitrary assortment ofrules.,,316 She is receptive to the thought that rules define clear boundaries about right and wrong, serving as guideposts in moral crises.317 Nevertheless, Miles also underscores the less constructive aspects of rule ethic; the propensity to legalism and rigidity. She further suggests that those unable to observe the rules could become paralysed with guilt, and the righteous could become arrogant in their jUdgemental attitude.318 Trull and Carter also express a similar conviction: "legalism almost always hinders moral maturity and stimulates egoistic pride. Fthical bed-babies and the self-righteous are undocumented aliens in God's kingdom.,,319 And O'Meara's reflection on Jesus' response to the priestly application of absolute religious norms is rather revealing: "Jesus faced opposition from the priests of his people; for Jesus broke through sacral caste to welcome all as he questioned religious rules as divinely guaranteed absolutes and flared up in anger more at religious hypocrisy than at ethical sin.,,32o Trull and Carter, reflecting on Karen Lebacqz's opinion, acknowledge that a system of strict obligation can manifest in ministry, where it is suggested that clergy should uphold absolutes such a promise keeping, truth telling, beneficence, nonmaleficence, and justice. 321 They also expand the scope of moral absolutes which could be applied to cover church codes and governmental edicts.322 316 Rebekah L. Miles, The Pastor as Moral Guide. (Minneapolis: Fortress Press, 1999),23. 317 Miles, The Pastor as a Moral Guide,22 . 318 Miles, The Pastor as a Moral Guide,22. 319 Trull and Carter, Ministerial Ethics, 56. 320 O'Meara, Theology ofM inistry, 39. 321 Trull and Carter, Ministerial Ethics 55. m Trull and Carter, Ministerial Ethics, 55. 114 University of Ghana http://ugspace.ug.edu.gh 4.3.2 Fletchers' Situationism Fuchs offers a convincing opinion on the response of some Christians to rigid normative ethics such as the Divine Command Theory: No s~all number of convinced Christians are allergic to "absolute" norms _ ~ot, mdee?" ~o .the. possibility of "right", "objective", and therefore abs?l~~ely bmdmg. Judgement in concrete instances, and consequently the possibilIty of moral Imperatives too, but to "universally binding" and in this sense absolute norms of moral action?23 This observation seems to provide adequate justification for a Christian ethical system which is flexible enough to respond to the moral complexities of contemporary society. I have decided to make a brief exposition here on "Situationism", regarded, according to the main proponent, Joseph Fletcher (1905-1991), as an aspect of Christian Ethics - even though some Christians would not recognise it as such. According to Fletcher, there are three approaches to moral philosophy. The first one is legalistic, which comprises the methods used by the Jews, the Catholics and Protestants. The Jews, under the post-exillic Maccabeans and Pharisiac leadership lived by the Law (Torah) and its oral tradition (halakah), constituting a law code or 613 precepts?24 Fletcher contends that the Catholics have developed a system of legalistic reason based on nature or Natural Law. He also accuses Protestants, who claim their ethics is based on the Bible, of initiating a method of legalistic revelation325 by developing inflexible moral codes that have culminated in ethical absolutism. Similarly, Fletcher regards Pentecostal morality, with its emphasis on holiness, as another legalistic system of ethics: "The Moral Re-Armament ethic is of the kind one would find in the Holiness and Pentecostal movements, and yet, in spite of their self- 323 Joseph Fuchs, "The Moral Absoluteness of Behavioral Norms", in Introduction to Christian Ethics: A Reader, R. P. Hanel et al eds.). (New York: Paulist Press, 1989),487. . 324 Joseph Fletcher, Situation Ethics: The New Morality . (Louisville & London: Westmmster John Knox Press, 966), 18. m Fletcher, Situation Ethics, 21. 115 University of Ghana http://ugspace.ug.edu.gh styled pneumatic character, they are for the most part quite legalistic morally ... " 326 By implication, one would think that the spiritual-consciousness and experiential emphasis of Pentecostalism would allow for a flexible approach in morality; but Fletcher thinks they also have a rigid and unyielding approach to ethics. Reflecting on these concepts, Thomas has aptly observed that "Fletcher regards any set of rules which prescribes what is right and wrong as legalistic ethics.,,327 Obviously, in rejecting principle-based ethical systems Fletcher seems to be engaging in over simplification and stereotyping, since it is impossible to do ethics without any reference to morally defensible positions. In direct contrast to the legalists, according to Fletcher, are the antinomians who have no laws. He regards them as living in a condition of moral chaos, with no method of differentiating right from wrong.328 Antinomian moral decisions are in Fletcher's view, "random, unpredictable, erratic, quite anomalous.,,329 Whilst the legalist enters a moral decision-making process armed with guidelines, the antinomian has "no principles or maxims whatsoever, to say nothing of rules.,,33o Fletcher offers Situationism as the third alternative, which is the median between legalistic and antinomian ethics. For the situationist, only the command to love is unconditionally good. As far as moral rules are concerned, they are helpful but not unbreakable. In making an ethical decision, the situationist engages with the ethical principles of his community and 326 Fletcher, Situation Ethics, 24. 327 J. C. Thomas, "What is Situation Ethics?" The Ghana Bulletin o/Theology, Vol. 4. No.3 (December 1972), 26. 328 Fletcher, Situation Ethics, 27-28. 329 Fletcher, Situation Ethics, 23. 330 Fletcher, Situation Ethics, 22. 116 University of Ghana http://ugspace.ug.edu.gh its heritage, treating them with respect as they help to understand the problem at stake. Nevertheless he or she is allowed in any situation to compromise them or set them aside if love is better served by doing so.331 Christian. situation ethics has only one norm or principle ... that is binding and unexceptIOnable, always good and right regardless of the circumstances. That is "love" - the agape of the summary commandment to love God and the neig?bour. Everything else without exception, all laws and rules and principles and Ideals and norms, are only contingent, only valid if they happen to serve love in any situation.332 Fletcher derives his single norm concept of love from Bible passages such as Matthew 5:43- 48, "You have heard that it was said, 'Love your neighbour and bate your enemy'" But I tell you: Love your enemies and pray for those who persecute you"; Galatians 5:14, "The entire law is summed up in a single commandment: 'Love your neighbour as yourself"; Mark 12: 28-34, " ....T he most important one [commandment],' 'answered Jesus is this, 'Hear 0 Israel, the Lord our God, the Lord is one. Love the Lord your God with all your heart and with all . your soul and with all your mind and with all your strength.' The second is this: 'Love your I I neighbour as yourself.' There is no commandment greater than these." } I i \ Fletcher' s supposedly flawless single norm ethical system, according to Thomas, fails to ascribe intrinsic value to moral acts and principles: "Any action Fletcher thinks is only right \ as a means to an end. An action which produces the greatest possible degree of love in a \ situation is morally right; and an action which fails to produce the greatest degree of love in a I situation is morally wrong.,,333 Thomas thus discerns a subtle link between Fletcher's position • I and that of Rule Utilitarianism (see Section 2.2.2.1 above), which respects traditional moral t principles and employs them only when they produce the greatest happiness for the greatest t i 331 Fletcher, Situation Ethics, 26. m Fletcher, Situation Ethics, 30. I 333 Thomas, "What is Situation Ethics?" 28. I I 117 I University of Ghana http://ugspace.ug.edu.gh 334 I . h number. t IS notewort y that Fletcher actually admits his reliance on Utilitarianism for social policy formulation: "As the love ethic searches seriously for a social policy it must form a coalition with Utilitarianism. It takes over from Bentham and Mill the strategic principle of the greatest good of the greatest number.,,335 Thomas perceptively identifies a contrived introduction of Kantian concepts into Fletcher's Utilitarian arguments, which is evident in Fletcher's idea of personalism. Fletcher's personalism, as Thomas has aptly revealed is a modification of Kant's second maxim which insists that people should never be treated as a means to an end (see 3.2.1 above). According to Thomas, This simple theory is complicated however because Fletcher introduces elements of Kant's ethical philosophy at several points in his arguments. For Situation Ethics puts people at the centre or concern, not things. A person is ultimately valuable and must be treated as an end in himself, and never as a means to an end.336 Fletcher's arguments therefore become obfuscated as he almost identifies the human personality with agape. Thomas reveals this obfuscation further: "He [Fletcher] provides no arguments to show that either agape or persons are good in themselves under all circumstances. He seems to expect his readers to accept his intuitions about what is ultimately valuable.,,337 Reflecting on Situationism, Cook has also observed that a person is 338 right to be suspicious of a moral system built on exceptional life situations. Grenz , seems to demonstrate an appreciative disposition to Situationism. Grenz apologetically suggests that opponents to the Situationism appear, to misunderstand Fletcher 334 Thomas, "What is Situation Ethics?", 29. 335 Fletcher, Situation Ethics, 95. 336 Thomas, "What is Situation Ethics?", 29. 337 Thomas "What is Situation Ethics?" 30. m David Cook, The Moral Maze: A Way ofE xploring Christian Ethics. (London: SPCK, 1997),73. 118 University of Ghana http://ugspace.ug.edu.gh or to be overreacting to some of some of his r~dical statements on human sexuality. 339 Jones is also convinced that lack of understanding is responsible for the branding of Situationism as .. h' 340 A d' permIssIve et ICS. ccor mg to Jones, "the love which he [Fletcher] advocates is a most demanding requirement, involving immense capacity for self-sacrifice and a very high view of the value of other human beings?41 Generally, Situationism is acclaimed for its emphasis on love and the value of persons. Nevertheless, this is what Christian love is. It does not seek the deserving, nor is it judgemental when it makes its decisions - judgemental, that is, about the people it wants to serve. Agape goes out to our neighbours not for our own sakes nor for theirs, really but for God's. We can say quite plainly and colloquially that Christian love is the business of loving the unlovable, Le. the unlikeable.342 Fletcher's affirmation of the value of human beings is further enhanced by his idea that it is onl} when virtues, such as patience are applied to human beings that their tangible value could be appreciated. 4.3.2.1 Relevance for Ministerial Ethics In Miles' estimation, goal ethicists think moral faithfulness comprIses the capacity to discover and pursue the highest human goals as a result, and pastors are lately emphasising this kind of therapeutic approach directed towards individual happiness and self-fulfilment.343 Employing diction that appears to echo Fletcher, Miles observes, "Christian goal ethics often insist that the ultimate goal is happiness, this ultimate happiness comes from loving and serving God and others.,,344 She appreciates the benefits of such approaches as dynamic and flexible as they allow Christians to be guided by the Holy Spirit or to respond to the peculiar lJ9 Grenz, The Moral Quest, 178. 340 Richard G. Jones, Groundwork o/Christian Ethics. (London: Epworth Press, 1984), 148. 341 Jones, Groundwork o/Christian Ethics, 148. 342 Fletcher, Situation Ethics, 105. 343 Miles, The Pastor as a Moral Guide, 22. 344 Miles, The Pastor as a Moral Guide, 22. 119 University of Ghana http://ugspace.ug.edu.gh needs of the situation. Miles is convinced that this approach is useful in pastoral care to help people "relate the immediate moment to their highest goals and ultimate relationship to God.,,345 Similarly, Gula develops a covenant framework for ministerial relationships and insists that all such relationships should be mediated by the love of God?46 And he supports Fletcher's position, which rejects prescriptive ethics, "But a ministerial relationship is open to services that are not so predictable and so cannot always be spelled out in advance. Ministers need to be flexible. Ministry must allow for spontaneity. When we act according to a covenant, we look beyond the minimum.,,347 The application of consequential ethics in ministry for instance comes into focus, where a pastor faces the dilemma of keeping or disclosing information about an adulterous husband, at the peril of a marriage break Up.348 4.3.3 Virtue Ethics in the Christian Tradition Weist and Smith appreciate the essential effect of character as the moral sensor that shapes life into, "meaningful and predictable patterns" of behaviour which demand that the Christian minister internalises the moral standards of his faith, in order to behave ethically most of the time.349 I What seems to be the most comprehensive view of Christian ethics is captured by the I tern I "sanctification," which connotes a process of moral transformation that is geared towards ethical maturity. Both the Hebrew term, qodesh and the Greek equivalent hagiasmos l translated as sanctification, mean separation or setting apart. Sanctification expresses the dynamics of divine-human interaction in character growth and ethical maturity. The divine 345 Miles, The Pastor as a Moral Guide, 22. 346 Gula Ethics in the Pastoral Ministry, 15. 347 Gula, Ethics in the Pastoral Ministry, 15. 348 Trull and Carter, Ministerial Ethics, 58. .., . 349 Walter E. Wiest, & Evelyn A. Smith, Ethics in Ministry: A Guide for the ProfessIOnal. (Mmneapolis: Fortress Press, 1990), 182. 120 University of Ghana http://ugspace.ug.edu.gh dimension of Christian character development introduces mystery into moral philosophy. And since discussions in ontology do not necessarily exclude the superhuman or supernatural, one can comfortably introduce the spiritual dimension into the debate. Invariably, the empirical evidence of this divine-human discourse is attested to by the moral transformation of the individual concemed.35o Sanctification implies the conscious effort to avoid unwholesome and sinful behaviour and endeavour to lead a morally upright life which conforms to th€ standard of righteousness revealed in Scripture. Holiness is an attribute of God which expresses itself in his purity, transparency and an immaculate nature that is not tainted by any kind of evil. And God demands that human beings who want to have a relationship with him should be sanctified, that is, they must be people who are focused on approximating to the same standard of holiness: "The Lord said to Moses, 'Speak to the entire assembly ofIsrael and say to them: Be holy because I, the Lord your God, am holy'" (Leviticus 19: 1-2). It is important to emphasise the prominent role of the Holy Spirit in sanctification, where the Spirit provides instruction and conviction which lead to repentance; "When he [Holy Spirit] comes, he will convict the world of guilt in regard to sin and righteousness and judgement" (John 16: 15). According to Paul, the Holy Spirit ultimately produces in the believer the fruit of the Spirit; "But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control" (Galatians 5:22-23). These are character traits of the ethically mature Christian, revealing the fact that it is the Spirit of holiness who generates and sustains moral purity among Christians. 350 A pract ·l ca I exampI e 0 f h ow mora I transfionnation occur.red in, a sinner who enco. untered divinit.y is captured in Charles Agyin-Asare, Celebrating the Pilgrimage of Life: Bishop Charles Agym-Asare the First 40 Years. (Accra: Heritage Graphix, 2002), 3-4. 121 University of Ghana http://ugspace.ug.edu.gh Evidently, in spite of the availability of these divine resources to humankind to help one overcome moral shortfalls, there is a large differentiation in individual standards of morality, even among pastors. This situation is difficult to explain; however, one can ascribe it to the level of sensitivity of the individual in appropriating these equitable and readily accessible divine resources for character transformation. 4.3.3.1 Relevance for Ministerial Ethics Invariably, Christian ethics is biased towards the virtue approach, as revealed in this doctrinal category of sanctification. Sanctification connotes moral exemplars; that is, the recognition of people who excel in the expression of specific virtues, such as integrity, honesty, courage, fidelity, and a progressive maturity in ethical decision-making. Nevertheless, since sanctification is a process that lasts for a life time, it is possible for even a mature Christian and the human moral exemplars to be in error occasionally. Hence the occasional moral failure of some Christian leaders could be explained in the light of their experience in the character development process. In other words such leaders are not plaster saints; they remain flesh and blood who keep striving to attain the challenging goal of God's standard of moral perfection. Gula devotes the third chapter of his book Ethics in Pastoral Ministry to "The Minister's Character and Virtue" where he avers that the character of the minster speaks louder that his or her sermons. He further argues that Christian ministry is one field of human endeavour where, "the medium and the message are so closely tied together,,,351 by implication it is incongruent and illogical for a minister to sermonise on morality and model something different. Gula proceeds to define character as "the kind of person who acts in a certain 351 GuJa, Ethics in Pastoral Ministry, 31. 122 University of Ghana http://ugspace.ug.edu.gh way" ,3 52 I .. furth h exp ammg er t at character focuses on inner realities of self, comprising 3S3 motives, intention and attitudes. Like many others, Gula is convinced that character quality is an extremely important qualification for ministry: Clearly, good character is a prerequisite for ministry. Ideally, people who chose to enter the ministry have woven into the fabric of their lives the values and habits that make them caring, generous, and trustworthy people committed to promoting the good of others. The public assumes that ministers have good character. No wonder, then, that when a minister is caught up in self- centeredness, it is taken as such a shocking disappointment.354 Gyekye, in challenging theological institutions to raise moral leaders for society, intimates that character quality and the capacity for moral guidance are critical in ministry. He further insists that there is a general presupposition that such leaders model the desired moral values and virtues of the community in order to inspire and direct others to chart the same course.355 In Gyekye's estimation, "Hislher [the minister's] moral life has become a moral paradigm and a point of reference for others.,,356 Willimon locates character ethics in the wider context of the ethical debate by suggesting that it is complementary to act-oriented ethics. He insightfully posits that it is impossible to divorce the question, "What ought I to do?" from "Who do I hope to be." 357 Willimon uses this complementary approach in examining the concept of character and calling in the ordained ministry, and I have employed the same model in navigating Ghanaian Pentecostal ministerial ethics. 312 Gula, Ethics in Pastoral Ministry, 33. 31) Gula, Ethics in Pastoral Ministry,33 . 314 Gula, Ethics in Pastoral Ministry, 35. . .." 7' •• T I ,. m Kwame Gyekye, "Spiritual and Moral Leadership: The Role of TheologIcal InstItutIOns , 1 rmlty "ourna oJ Church and Theology, Vol. XV No. 1 (January 2005), 34-40. )16 Gyekye "Spiritual and Moral Leadership", 35. . . m Willi~ H. Willimon, Character and Calling: The Virtues of the Ordained Life. (Nashville: Abmgdon Press, 2000),12. 123 University of Ghana http://ugspace.ug.edu.gh 4.4. Pentecostal Ethics Assimeng has made the insightful observation that the Pentecostal Movement did not expound new truths or new applications, rather they seem to be revivalists who recovered 358 popular religious convictions. This statement, if true, has to be tested even to their ethics. Typical of the Protestant tradition, Pentecostals claim their ethics is based on the authority of the Bible. However, the unique distinguishing factor of Pentecostal ethics is the intense awareness of the active role of Holy Spirit in moral formation. The key moral terminologies in Christian doctrine, such as sanctification, righteousness, purity and holiness are very much applicable in the Pentecostal/Charismatic context, albeit with extra pneumatological emphasis. Pentecostals would ascribe ethical maturity to the dynamic and practical work of the Holy Spirit, who becomes the agent of moral transformation. The Spirit is expected not only to teach, but also to empower both the individual and the community to make the right moral choices. In certain cases of moral failure, such as persistent alcoholism or promiscuity, the problem is ascribed to spiritual causes and the Holy Spirit is often invoked in deliverance sessions to cast out, as they often claim, the "demon" of alcoholism or dishonesty, as the case may be?59 Evidently, the Pentecostal/Charismatic experience is very subjective, as it turns to place much value on the individual's ability to engage with the Holy Spirit. Moreover, the religion is also easily adaptable, in that it develops more out of experience than doctrinal formulation; consequently it may be difficult to apply neat doctrinal parameters to evaluate the various kinds of spiritual manifestations the adherents could express. These factors of subjectivism and adaptability could allow certain personal and cultural nuances to seep into the ethics of 358 Max Assimeng, Saints and Social Structures. (Tema: Ghana Publishing Corp~ration, 1986), 133. . . 3\9 Th' h f IS approac 0 num'm ous emp hasi 's in ethical formation has prom. o. ted a uhmq"ue focuIs on demfo mh'z atlO.n1 . and exorci.s m popu Ia r Iy re~le rred t among P e ntecostals as deliverance mmlstry. T e spmtua. va,ue ot iS minfi sthry 0 notwithstanding, it has generated some level ,of abuse being perpetrated on suppliants by some 0 t e deliverance ministers, which is discussed further In chapter 6. 124 University of Ghana http://ugspace.ug.edu.gh Pentecostals/Charismatics, with positive or negative implications, Sometimes their henneneutics could generate a kind of ascetic and regulated morality- this is a kind of approach to Christian morality, where for instance the Deeper Christian Life Church proscribes self-adornment with jewellery to its members, As stated above, Fletcher takes issue with such application of rigid moral codes in a religious tradition that is supposed to be more experiential and subjective than doctrinal and sacerdotal. This strong biblical emphasis notwithstanding, it sometimes becomes difficult to readily endorse all of Pentecostal henneneutics and ethical practices as authentically scriptural. Hullenweger argues that Pentecostal ethics reveals a basic pattern of ethical prescriptions, as well as significant influences from the cultural background of each particular groUp?60 Menzies has also made the revealing observation that Pentecostals often use narrative material from the Bible for their theological foundations without questioning their doctrinal utility,361 According to Bonino the assertion that Pentecostal faith is a Bible-centred one is not self-evident, because although their henneneutic is often literalistic, their focus is basically inspirational, seeking direction to solve mundane problems rather than doctrinal fonnulation,362 This fluid approach in Pentecostal henneneutics seems to infonn Land's opinion that Pentecostal concept of soteriology emphasises "salvation as participation in the divine life more than the removal of guilt", 363 which implies that enjoying the benefits of "sharing in divinity" receives more attention than striving for moral rectitude, 360Hollenwerger, Pentecostals, 407, , , 361,'-'y'' 1I 1l' am W , MenZ'l es, C'ted I'n WoInsuk ,Ma "Biblical Studies in the Pentecostal T, raditIOn: ,Y .e sterday, To morrow, an d T 0 d ay" , e d s, M , W . Dempster et al (ed.) , The Globalization ofP entecostalism: A ReligIOn Made toTravel. (Oxford: Regnum Books, 1999), 55, " . . . . . 36. Jo s"~ M'I guez Bon'm o, "Ch angl' ng Paradigms'' A Response , m The GlobalizatIOn of Pentecostalism. A Religion Made to Travel, 117-118. ..' 363St even J ,La n d, P entecost ai Sp m' 't u all·ty·. A Passionfior the Kmgdom. (Sheffield. Sheffield AcademiC Press, 2001),23. 125 University of Ghana http://ugspace.ug.edu.gh 4.4.1 Pentecostal Concepts of Sanctification 4.4.2 Sanctification as an Event The classical Pentecostals who emerged from the Azusa Street revival had their roots largely in the Wesleyan Holiness tradition with its strong emphasis on sanctification. The Wesleyan tradition teaches that apart from having a person's sins pardoned through faith in Christ, one's sinful nature could be eradicated through Christ's atoning work. They believe that this secured an experience of entire sanctification, which is also known as sinless perfection. Thus sanctification was regarded as an event rather than a process; it was regarded as a sudden act of heart purification which occurs after conversion, but was necessary before Spirit baptism. This historic link between the Holiness Movement and Pentecostalism is much attested to by scholars: "Pentecostalism", according to Johns, did not "appear ' suddenly from heaven', but rather quite naturally from well document Wesleyan perfectionist precedent upon which it built."364Anderson is also convinced that the nineteenth century movement, which emerged from the teaching of John Wesley, provided the immediate background for modem Pentecostalism.365 The Wesleyan concept of entire sanctification is still upheld by the Pentecostal Holiness Church and the Church of God in Christ in the United States of America. It appears no Pentecostal Church in Ghana currently sticks rigidly to this three-stage process of spiritual growth from conversion to sanctification to Spirit baptism. Nevertheless, the vestiges of the Wesleyan Holiness moral codes are still discernible in the strict ethical standards maintained by Churches such as the Apostolic Church, Ghana and the Church of Pentecost. It is interesting to know that one of Ghana's foremost scholars on Pentecostalism, Professor Kwabena Asamoah-Gyadu, a Methodist minister and Dean of Graduate Studies at Trinity J64Jackie David Johns, "Yielding to the Spirit: The Dynamics of a Pentecostal Model of Praxis" in The Globalization ofP entecostalism: A Religion Made to Travel, 95. ." J6S Allan Anderson, An Introduction to Pentecostalism. (Cambndge: Cambndge Umverslty Press, 2004), 25. 126 University of Ghana http://ugspace.ug.edu.gh Theological Seminary, Legon, is convinced that true Wesleyan Methodist holiness is more discernible today in the Church of Pentecost than the Methodist Church?66 By implication, the public exposure of sin, and strict moral codes upheld by this Pentecostal Church is closer to primitive Methodism than the situation in many other Church traditions. 4.4.3 Sanctification as a Process Evidence of instability in the Pentecostal concept of sanctification was manifest when another tradition emerged within the Movement which taught that sanctification was a process which one experiences over a life time. The foremost proponent of this position was William H. Durham, who in 1910 challenged the Wesleyan entire sanctification doctrine by arguing that sanctification began at regeneration and continued as growth.367 According to Land, Durham's rejection of the perfectionist doctrine generated tension between some Pentecostals and the Holiness movement that cradled it. 368 Durham preached what he called the "finished work of Calvary", purporting that when one believes in Christ he is justified and sanctified in Christ, making him or her complete in all that is relevant to salvation.369 To "fmished work" adherents, sanctification became positional and progressive.370 Other Pentecostal Churches, such as Assemblies of God (AG), the Elim Pentecostal Church (EPC), and the International Church of the Foursquare Gospel (ICFG) view sanctification as both given in salvation and progressive throughout the Christian life. Pearlman, writing in one of the official Assemblies of God Systematic Theology books, insists that sanctification is progressive and not instantaneous: 366 Interview, Accra: 2nd June 2009. 367 Land, Pentecostal Spirituality, 185. 368 Land, Pentecostal Spirituality, 186. .., 369 Stanley M. Horton, "The Pentecostal Perspective" in Five Views on Sanctification, M. E. Dieter, (ed.). (Grand Rapids: Zondervan, 1987), 107. 370 Land, Pentecostal Spirituality, 186. 127 University of Ghana http://ugspace.ug.edu.gh Sanctification is absolute and progressive - absolute in the sense that it is a work done once for all (Heb. 10:14), progressive in the sense that the Christian must follow after holiness (Heb. 12: 14) and perfect his consecration by cleansing himself from all defilement. 2Cor. 7:1.371 This category of Pentecostals, unlike the Wesleyan Holiness group, does not insist on external expression of moral purity in dress code etc. It, however, does not imply that they have no concern for moral standards; far from that, they do uphold Christian moral principles which include sexual propriety, honesty, integrity, decency and decorum in appearance. In Ghana the Assemblies of God (AG) and many of the Charismatic Churches, such as International Central Gospel Church (I.C.G.C.), Word Miracle Church International (WMCI) and Christian Action Faith Ministry (C.A.F.M.), among others, identify with this "finished work" category. This seemingly flexible position of the "Finished Work Pentecostals" has led some scholars to think that they do not take issues related to morality seriously. For instance Hocken is convinced that "Finished Work" Pentecostals such as Assemblies of God, have generally downplayed the importance of developing a comprehensive moral theory,,372 However the fact that the Finished Work category does not insist on rigid ethical formulations does not imply they have little concern for ethical issues. Their approach is not a community regulated ethics; the community's role is one of mentoring and encouragement rather than imposing strict controls and sanctions. Christian moral values are taught in sermons and during Bible study sessions, and the choice and responsibility is left for the individual to apply them. For instance , a manual for Assemblies of God adult Sunday School Teachers has Christian 371 Myer Pearlman, Knowing the Doctrines o/the Bible. (Springfield, Missouri: Gospel Publishing House, 1937), 254. m Hocken , "Ethics in the Classical Pentecostal Tradition", 610. 128 University of Ghana http://ugspace.ug.edu.gh growth as one of its objectives: "to grow mature Christian character, people who believe the Bible and apply its principles for guidance in matters of conduct.,,373 4.5 Conclusion In this chapter, I have attempted a brief overview of biblical approaches to ethics and identified the unique emphases the various segments of the Bible reveal. In addition, I have explored some systems in Christian moral philosophy, namely Divine Command Theory, Fletcher' s Situationism and the virtue ethical approach, known as sanctification in Christian terminology, and attempted to approximate their general relevance to ministerial conduct. Furthermore the two Pentecostal concepts of sanctification, namely "entire sanctification" and "finished work" have been examined to understand their influence on their communal ethics. The implications of Pentecostal communal morality for ministerial conduct are discusses in the next chapter. JA7lex JOfo .n Amankwa, Assembli•e s ifG dSu n da y School Prospective Teacher 's Course. (Accra: Assemblies 0 0 of God Literature Centre, n.d.), 13. 129 University of Ghana http://ugspace.ug.edu.gh CHAPTER 5 LEADERSIDP STRUCTURE IN SELECTED GHANAIAN PENTECOSTAL CHURCHES 5.1 Introduction As we have already observed, Christian ethics is communal; therefore no adequate reflection on ministerial morality can be undertaken without an understanding of church polity or the administrative framework within which the ministers operate. According to Gilkey, "Polity connotes the institutional structure of the community: its patterns of authority and responsibility, its governing bodies or persons, their rights and obligations, the institutional roles and functions of its officers, committees, and so on.,,374 This assumes the existence of institutional structures that equip, support, and guide ministers, as well as stipulate disciplinary procedures that hold such leaders morally accountable. The relevance of Gula's opmion to institutional accountability is best appreciated in his own words: The presence of structures of accountability implies the existence of distinct professional organisation which establishes the qualifications for the admission of new members, the course of their preparation, the standards of competence for licensing, standards for peer review, and the disciplinary procedures and sanctions for controlling deviant behaviour.375 . Consequently, the three approaches in Church governance, namely Congregational, Presbyterian and Episcopalian (to be explained soon) have been examined to help us understand their response to ministerial accountability. It is worth mentioning that factors su(;h as theological and ecclesiological orientation of the founder(s), cultural context, and certain defining events in the formative stage of a Church would considerably influence the polIty of the denomination. This chapter therefore examines the historical background for some of the defming events that shape denominational polity and standards in ministerial 374 Langdon Gilkey, "Forgotten Traditions in the Clergy's Self-Understanding", Clergy Ethics in a Changing SOCiety.· Mapping the Terrain, (Louisville: Westminster/John Knox Press, 1991),39. J7S Gula, Ethics in Pastoral Ministry, 62. 130 University of Ghana http://ugspace.ug.edu.gh ethics. Furthermore, Gilkey's model of polity categorisation into "The Sacramental Church", "The Church of the Word" and "The Churches of the Spirit" provide us with a useful platform for the discussion of the interrelatedness, if any, of ministerial morality to ministerial efficacy. Furthermore, the administrative structure and ministerial ethical codes of selected churches are analysed for their responsiveness to ministerial ethical problems. 5.2 Three Approaches in Church Governance The Congregational system of Church government places authority in the hands of the congregation, who, to a large extent, decide what the leadership can do. The appointment of Church officials is undertaken by popular vote and major decisions have to be ratified by the congregation before they are implemented. The scope of the Pastor's authority varies with the congregation, and the Deacons Board may play a mainly advisory role. In most cases decisions in the Church are subjected to open ballot. The Multiple Elder system is ruled by a Board of deacons who have the authority to hire or fire a pastor. The Pastor's authority is subject to the Deacons Board, although in many cases he is given considerable authority to take certain decisions and implement them with the support of the Deacons Board. The Presbyterian system of Church governance is the government of representatives chosen b} the congregation or by the clergy with the approval of lay members. The selected lay leaders, who may be variously called Elders, Deacons, and Deaconesses, constitute the Session of the local Church who work in consultation with one prominent but equal Elder or Pastor. Delegates from the local Church are in tum selected to represent the local Church at higher levels, covering a wider geographical area called Presbytery. Furthermore, members of the various Presbyteries are elected to the General Assembly, which constitutes the national decision-making body of the Church. 131 ar University of Ghana http://ugspace.ug.edu.ghTh e Epl'S COp Ian or hl' erarch 'I cal 376 approach to Church leadership occurs, where the clergy, as distinct from laity constitute the governing council of the denomination. In such cases important decisions, appointment to Church offices and discipline of Church functionaries become the prerogative of this hierarchical body. This system of Church government is practised mainly by the Roman Catholic Church, although it occurs in varying degrees in other Churches. Conner has observed that many "Independent Churches" or "Autonomous Churches" practise this kind of government where the founder becomes the monarchical leader, and may not be accountable to anyone.377 It is noteworthy that each system has different levels of moral accountability to congregation members. In the hierarchical system, where authority and appointment to Church office is the preserve ofthe clergy, a considerable level of responsibility resides with the clergy to be self- critical, as they strive to maintain appreciable standards of ethics in ministry. It also has the advantage of a high level of confidentiality, which protects the privacy of the individual from excessive public invasion. However, the situation of lack of accountability to the laity in the Episcopalian style of leadership can be a recipe for abuse and manipulation. The Presbyterian system of Church government has the advantage of achieving a balance of power between the clergy and laity, where lay representatives are selected by the congregation to help pastors ex"rcise authority locally and over a wider geographical area. The lay members of the Presbytery share responsibility with the clergy, and each category may hold the other accountable for ethical standards in Christian leadership. Furthermore, this system affords the clergy an appreciable degree of confidentiality as the lay members of the session bear the responsibility of protecting the privacy of the minister. Of the three options, Congregational governance, which gives considerable power to congregation members in appraising 376 The word hierarchy means priestly governance, deriving from the Greek words hierus (priest) and arche (rule). . . lei, 1989) 371 See Kevin J. Conner, The Church in the New Testament. (Chichester: Sovereign Wor . 132 University of Ghana http://ugspace.ug.edu.gh ministerial performance and preventing abuse of authority, appears the most effective in regulating ministerial conduct. Nevertheless the minister becomes extremely vulnerable as his or her vision and private affairs are always subjected to public scrutiny. Although the congregational approach has the highest probability of regulating morality in ministry, its potential lack of confidentiality is rather challenging from the minister's viewpoint. It is however noteworthy that these systems of Church governance, which developed initially in the North African and West European contexts have gone through a process of adaptation in sub-Saharan Africa. Reflecting on the impact of cultures on church forms O'Meara suggests that the Spirit 's dynamic influence should be allowed to birth approaches to church governance relevant to various cultural contexts: "The forms of church life exist on that edge where revelation meets civilisation. The constellations of culture are the catalysts of ecclesial forms. From history we gain not a unique model of ministry divinely given but an understanding of the adaptability of the church.,,378 The scope of this thesis would not permit a thorough analysis of the various Church governance approaches and how they interact with the Ghanaian culture. However it is noteworthy that the process of adaptation has yielded in its wake, in some cases, a kind of a hybrid of a system that manifests almost all the three approaches concurrently; a system one can conveniently term the "dynamic and relevant GhanaI.a n approac h to Chu rch governance., ,379 378 0 ' Meara, Theology ofM inistry, 80. . . 179 For I' llstance I.II an I.I It erv'le w W'It h the General Secretary of Assembhes of God, Ghana, Rev C• harles Applah- Boachle, he indicated that because comprehensive congregationalism was n?t relevant to Ghanaian cult~e, they ha ve ad a p t ed l't b Y reques tm' g th e local secretary only to assess a pastor s perfo.rman.c e by respon.dlllg t.o a questi.o nnai.r e. SI"ml la r 1y , b0 th R ev Dr E. An,im D ean of Theology ' Pentecost University Collehg e, f( mtervlew, Sowutuom, 15th February 2012) and Apostle Alfred Kodua, General Secreta:y of The Churc 0 Penteco.st (CoP) (interview, Accra 7th June 2007) agree that CoP polity demonstrates traits of all the three approaches III church governance. 133 University of Ghana http://ugspace.ug.edu.gh 5.3 Linking Ministerial Morality to Ministerial Efficacy The thought of predicating the efficacy of ministerial functions on the personal morality of the functionary has triggered an inconclusive debate in the Christian community since the Donatist controversy of circa 312?80 The Donatists held a puritan view of the church, insititng that it should be a totally sanctified and exclusive community in its empirical reality.381 Consequently, they were convinced that the validity of the sacraments depends on the proper moral standing of the minister, rather than any instrintic quality imputed by 382 ordination. Scholars who sympathise with Donatism tend to appreciate the fact that the Donatists attempted to establish high ministerial ethical standards. Stitzenger for instance suggests that the bone of contention for the Donatists was the purity of the church and the holiness of its pastors, which approximated to biblical standards.383 The mainstream church however rejected the Donatist position when in AD 411 the Conference of Carthage, presided over by the Count Marcellinus, endorsed the Catholics position that "the Church on earth was a mixed body containing good and evil, and not, as the Donatists claimed, a society of the elect 'without spot or wrinkle' .,,384 This informed the Roman Catholic position that the validity of a sacrament does not necessarily depend on the character of the one administering the sacrament. Gula locates this ductrinal position in the Catholic Church, which according to him has "enshrined one form of 380 This controversy emerged in North Africa, where Donatus, a c?urchma.n objecte~ to :he consecr~tion of Caecillian as Bishop of Carthage by Felix, because the latter apostatlsed d~mg the .DlOclet1a~ persecutIOn. To Donatus, failure to remain faithful during persecution invalidated the authonty of Fehx to ordam. because he has comml' tte d th e unpard onab l e S'In. W . H .C, Frend , The Donatist Church: A Movement of Protest In Roman North Africa. (Oxford: Clarendon Press, 1952), 12. 311 Henry Chadwick, The Early Church. (Harmondsworth: Penguin Books, 1969),221. 382 Chadwick, The Early Church, 221. .. 383 James F. Stitzenger "Pastoral Ministry in History" in J. MacArthur (ed.) Pastoral MInistry: How to Shepherd Biblical/y. (Nashville: Thomas Nelson, 2005), 34. . 384 W. H . C . F rend ,"T n e D onat ' t Church: A Movement of Protest in Roman North Africa. (Oxford: Clarendon IS Press, 1952), 287. 134 University of Ghana http://ugspace.ug.edu.gh the power of official appointment in its sacramental theology of ex opere operata", 385 which means that the validity of the sacrament depended more on the ordination rite of the minister than his worthiness. This position is confirmed by O'Meara's conviction that "The ministry serving the church and the community is sacramental, and there is a sacramentality of ., ,,386 Th C '1 f T mmlstry. e ounci 0 rent resolved that "If anyone says a priest can ever become a layman again, LET HIM BE ANAH IBMA," which generated this pithy saying, "Once a priest; always a priest" .387 The Catholic catechism declares, "As in the case of Baptism and Confirmation this share in Christ's office is granted once for all. The sacrament of Holy Orders, like the other two, confers an indelible spiritual character and cannot be repeated or conferred temporarily. ,,388 Gilkey's classification of the Sacramental Church, include Orthodox, Roman and High Anglican,389 as such churches emphasise the sacramental mediatory role of the priesthood more than their moral vision. What sustains that role, in Gilkey's opinion, is the apostolic succession, the Episcopal line, which it is believed, extends unbroken to the founding of the church. No sacrament, it is believed, is valid or conceivable, if it is not sponsored by that line. According to Chadwick, this doctrine is traceable to the Augustinian school which thought that. "In the sacraments, ... the priest's actions belong to God who at the moment of OlJination has imprinted upon the priest an indelible mark (character); therefore, ordination is independent of the moral and spiritual condition of the person ordained, and the efficacy of the sacraments does not depend on the devout state of mind of the baptizing or celebrating 385 Gula, Ethics in Pastoral Ministry, 70. 3S6 O'Meara, Theology ofM inistry, 199. 387 http://renlapriest.blogspot.comJ2005/01lcatbolic-teaching-once-priest-always.html( accessed 1s t February, 2012 388 Catechism of the Catholic Church Sections 1582 and 158, http://renlapriest.bJogspot.comJ2005/01lcatholic- teaching-once-priest-always.html (accessed 1st February, 2012) . . . 389 Gilkey. "Forgotten Tradition", 43. It is noteworthy that these categories are no: ,,:,atertight. To varyI~g degrees almost all church traditions reflect certain aspects of the sacram~nlal, the homIletIc,. and the pneumatIC. Nevertheless Gilkey's approach is useful in identifying the broad outlmes that characterise and help define significant traits in church polity. 135 University of Ghana http://ugspace.ug.edu.gh · ,,390 And thO d . prelst. IS octnne seems to condition the direction of their ministerial ethics; as "the ethics of the clergy is primarily directed at the preservation of this divinely established structure of the church".391 Therefore the priest, as long as he maintained the outward demands of obedience and order for his role as mediator was "free from the burden of total personal sanctification if he was to do his professional task.,,392 A remarkable illustration of this extreme sacramental pose is Graham Green's "whiskey priest" in his novel The Power and the Glory. In spite of his loss of faith, the village folk compel the "whiskey priest" to say mass, since all the other priests had either fled or apostatised officially to escape persecution. He complied because of his office, and to the communicants, the validity of the mass had no linkage to his faith and morals.393 This extreme sacramental emphasis of Gilkey's notwithstanding, a more comprehensive view of such churches acknowledges the rigorous and ascetic discipline of the monks, whose pattern of life has bequeathed to the church a rich and enduring heritage in ministerial self- control. For instance The Rule of St Benedict, which is acknowledged as one of the most influential documents on European Christian morality originated from the monastery. And the Catholic Church has produced some of the saintliest personalities in church history as well as in modem times, such as Mother Teresa. The second kind of church polity identified by Gilkey is what he calls "The Church of the Word" , a tradition which was rediscovered by the Reformation. In his view, such churches recognise the invisible presence of Christ in proclamation of the Word or Scripture: "The Holy within the community was no longer the sacramental gift of healing grace; rather it was 390 Chadwick, The Early Church, 222. 391 Gilkey. "Forgotten Tradition", 43. 392 Gilkey, "Forgotten Tradition", 43. 393 Green, The Power and the Glory, 67- 69. 136 University of Ghana http://ugspace.ug.edu.gh the preserve of the gospel of justification of the sinner and the promise of reconciliation with Go d . d th . ,,394 Th contame erem. e Word captured in Scripture and its proclamation now provided the locus for the believer to directly encounter God's ineffable presence.395 In the Reformation type church context, preaching or proclamation of the Word becomes the focal point of the church and the minister's main task. According to Gilkey, the Reformers did not emphasise the clergy's inner perfection or saintliness, rather they demanded fidelity to the Word, ''which requires obedient study of scripture and commitment to the role of obedient proclamation.,,396 The outcome of this polity is lamented by MacArthur who suggt:sts that it has resulted in doctrinal purity, and not moral purity: "We have people with the right theology who are living impure lives.,,397 In such a context, Scripture displaces the authority of church tradition, as a result, the clergy reject Episcopal instructions when it conflicts with Scripture.398 The authority of the priests therefore depends on their knowledge of Scripture and their faithfulness to its true meaning. Oden, for instance forcefully upholds the authority of Scripture in defining the pastoral ministry: \ Pastoral theology lives out of Scripture. When the pastoral tradition has quoted i Scripture, it has viewed it as an authoritative text for shaping both the understanding and its practice of ministry. We do not put Scripture under our examination, according to criteria alien to it, in order to understand ministry. Rather, Scripture examines our prior understandings of ministry. It puts them \ to test. 399 I In contrast to his limited perspective on Sacramental ministerial ethics, Gilkey offers a l broader view of the evangelical position by acknowledging that since the Scriptures comprise the law as well as the gospel, the clergy were bound to interpret the divine law and }94 Gilkey, "Forgotten Tradition", 46. 395 Gilkey, "Forgotten Tradition", 46. 3% Gilkey, "Forgotten Tradition", 46. . . d 391 Juhn MacArthur, "The Character of a Pastor", in J. MacArthur (ed.), Pastoral MIniStry: How to Shepher Biblical/y. (Nashville: Thomas Nelson, 2005), 68. 398 Gilkey, "Forgotten Tradition", 46. ., 399 Thomas C. Oden, Pastoral Theology: Essentials ofM inistry. (San FranCISCo: HarperColhns, 1983), 11. 137 University of Ghana http://ugspace.ug.edu.gh consequently define the proper morals for the community of believers.4oo To Gilkey's mind, Reformed church traditions such as Calvinists churches regarded the clergy as "moral legislators and executive implementors of the moral rules governing the community.'.401 Implying that, in this context "the holy abides not only in Word (and sacraments) but also in the holy community and especially in and through the person.'.402 This provides the historical precursor to the extremely high moral demands Pentecostals make of their clergy, which is the subject of the next section. The third category of churches, according to Gilkey's model is "The Churches of the Spirit", · h h W IIIC e 'm tn.g um. gI y 403 I ocates among black communities. Gilkey describes such congregations "as a new synthesis of spirit-centered churches with a worldly, liberationist task, uniting types now a bit worn out in mainline churches or warped into fundamentalist forms in many evangelical congregations." 404 The main characteristics of Gilkey's "Spirit Churches" are subjectivity, transformation unto perfection, and fellowship. By subjectivity the author means the evidence of the transforming power of the Holy Spirit in the believer, which is manifest in conversion and an overriding concern for high moral standards. In Gilkey estimation, this is authentic Christianity which is valued more than sacraments, ceremonies robes, creeds, liturgy, bishops, learning doctrines, and cathedrals.405 By implication, although there may be some observance of sacraments and 400 Gilkey, "Forgotten Tradition", 47. 401 Gilkey, "Forgotten Tradition", 47. 402 Gilkey, "Forgotten Tradition", 47. 40) The sense of intrigue relates to the resonance of the polity of these black churches in the USA to their counterparts in Ghana, which constitute the subject of this thesis. 404 Gilkey, "Forgotten Tradition", 49. . 405 Gilkey, "Forgotten Tradition", 50. It is however necessary to mentIOn that one of ~y. the~es f~cuses on the eclectic nature of the Pentecostal movement, which appears to be a strength revealed m Its diverSity. ~ome of these ceremonial expressions listed by Gilkey, which the Holine.ss movement and the progemtors of Pentecostalism rejected, have resurfaced in the movement. I argue m the next chapter. ~h~t the pomp a~d pageantry expressed currently in some PentecostaVCharismatic churches has drawn cnttclsm from certam 138 University of Ghana http://ugspace.ug.edu.gh the use of sacred objects, these are overwhelmed by concerns for the influence of the Holy Spirit in the practical real life choices of the believer. Gilkey further avers, "It [the Spirit Church] is holy simply because it is made up of authentic Christians, real believers and real followers who have the Spirit and know they have it, and who follow its leading.',406 This "intimate relationship" with the Spirit, depicted by Gilkey, defies logical and empirical investigations, however such believers lay claim, in their testimonies, to personal pneumatic encounters that impact their life choices significantly. Gilkey, in explaining his idea of moral transformation in the "Spirit Churches", intimates that there is no higher ethic for the clergy than the laity: "If anything, the community, not the clergy is set apart. Here in principle the whole congregation equally is called to perfection.',407 The clergy in such churches fmd themselves in a paradoxical role, where the clergy are expected to be more than perfect to make up for the moral lapses ofthe congregation.408 TIlis issue of the relating clergy morality to effectiveness appears in my literature review (Section 1.5.2), where I quoted Asamoah-Gyadu's debatable suggestion that among Pentecostals "the effectiveness of a person's anointing depends on moral uprightness and enhanced spirituality achieved through fasting, Bible study and prayer.',409 He thus predicates the efficacy of ministry on clergy character and personal spiritual capability rather than some perpetual supernatural essence conferred on the minister through the ordination ritual. In line \ with this position, Willimon challenges the medieval notion of "once a priest, always a t • priest" by arguing that: "Pastors are significant, not because of some inner, ontological I• • I segments of society as injudicious use of resources. This is collaborated b~ Asamoa-Gyadu's assertion: "!n t~e African context within which I work, renewal movements have been descnbed as movements of reformatIOn In their own right, but they have developed a certain penchant and proclivity for things that reflect glory and power, including seeing material things as reflective ofG?d's favour" Kwaben~ A~,amo~.-Gyadu, "The Way to Pentecost is Calvary": Martin Luther, the Cross and African Neo-Pentecostalism , Trlmty Journal of Church and Theology, Vol. XVII No.2 (July 2009),69. (69-82) 406 Gilkey, "Forgotten Tradition", 50. 407 Gilkey, "Forgotten Tradition", 51. 408 Gilkey, "Forgotten Tradition", 51. 409 Asamoah Gyadu, African Charismatics, 55. 139 University of Ghana http://ugspace.ug.edu.gh essence they possess, but rather because of what needs to happen in the church. A functional rather than an ontological basis of the priesthood is essential.'.410 In an interview with Rev Prof Chris Thomas, on this subject, he intimated that one cannot call for absolute perfection in a priest before his or her ordination and subsequent sustenance in ml.O,l stry. 411 0 ne can th ere fio re respond to the constitutional stipulation of The Church of Pentecost captured in Section 1.1, where dishonesty and immorality attract dismissal that all the ministers, consequently warrant dismissal. Probably there should be a clause of relativity on the magnitude of specific cases of immorality and dishonesty to guide the application of thiS constitutional provision. Thomas rightly argues that even among the Donatist priests immoral conduct was discernible, since priests, like all other human beings are fallible. He is also convinced that God in his sovereignty can decide to use any human agent, so attempts to tie ministerial efficacy to character may not be valid in every context.412 For instance Judas Iscariot413 had a "successful apostolic ministry" until he betrayed Jesus. Thomas also noted the crucial role Judas played in God's redemption plan, which triggers the philosophical hypothesis of holding divine sovereignty and human responsibility ill tension. Thomas' perceptive conclusion that God can use everything, including evil to accomplish his ultimate good purpose is instructional.414 Responding to the question of what moral gauge he would regard as appreciable for Christian ministry, Thomas thinks anyone who is committed to observing the Ten Commandments and willing to study and update themselves in moral philosophy and other disciplines relevant to ministry could be a good potential for ministry. 410 Willimon, Character and Calling, 122. 411 Interview, Accra, 9th February 2012. 412 Interview, Accra, 9th February 2012. . . . . 413 F' . L k 10'17 fier the mission of the seventy, which did not exclude Judas, the diSCiples or Instance III u e . ,a . . f J d ' It: '1 rer.rted that even the demons were subject unto them; and this was III spite 0 u as mora al ure. 41 Interview, Accra, 9th February 2012. 140 University of Ghana http://ugspace.ug.edu.gh To my mind, the sacraments and the word of God have integrity of their own and cannot be defiled by the character quality of the human vessel handling them. It behoves the one receiving the religious facility to appropriate its efficacy by faith and integrity. This observation notwithstanding, I am convinced that character and charisma are complementary rather than competitive in ministry. And this position is well articulated by Willimon, "But when it comes to pastors, smart or dumb, there is a link between character and competence that makes character and competence complementary." 415 The subsequent sections therefore explore the resilience of the polity, administrative structure, and constitutional provisions of selected Pentecostal churches in responding to ministerial moral dynamics. 5.4 Moral Philosophy in Church Leadership The responsibility of the clergy as moral guides to the church and society is paramount. According to Gyekye, "The role of the pastorate as moral leaders and shepherds is recognized in Christian, as well as non-Christian communities of all nations, including Ghana.,,416 And he argues further, "Indeed, society expects them to lead exemplary moral life; that is why people I feel scandalized when a minister of religion is found guilty of moral or criminal offence.''''17 ! I This underscores the need to relate ethical theories to church polity in the application of ! principles and the examination of their effects, first, on the institutional structures and I I sewndly on the individual stakeholders. Although one would think that Church constitutions and their application should strictly reflect Christian or biblical moral theories, it is important to note that, the Christian message is always incarnated into cultures that had already established their value systems.418 And in many cases, the interaction of the two value 415 Willimon, Character and Calling, 41. . .." .. 416 Gyekye, "Spiritual and Moral Leadership: The Role of Theological InstitutIOns , Trinity Journal of Chruch and Theology Vol XV No.1 (July 2005), 37. 417 Gyekye "Spiritual and Moral Leadership", 37. ! 418 for in;tance if this observation of Gyekye's was anything ~o folio,;:, th~n one would conclude ~~at the f I integration of Christian moral values in Ghana would be an uphill task: African leaders, whether poiltlcal or I 141 ,t _ ________- --------------------------------------- University of Ghana http://ugspace.ug.edu.gh systems, traditional and Christian, reveal common grounds on the one hand, and conflicting positions on the other hand. For instance Ghanaian traditional ethics fmd support for its rejection of murder in the Christian gospel; but the two systems do not agree on polygamy. Consequently it becomes necessary to relate moral theories that developed outside the Christian community to biblical ethics in order to find areas of agreement that will reinforce each other. The underlying principle over here is that there is a universal aspect to moral philosophy, which, in certain cases reveals obvious similarities that cannot be ignored. For example, the moral values referred to as honesty and patience carry the same meaning, whether in the Christian, Western secular, or traditional Ghanaian contexts. Obviously the so- called secular approaches to moral philosophy can be valuable to ministerial ethics; albeit with selective application. To illustrate this point, one would discover that the strict principle- based ethics of Kant, for example, has a lot of features in common with the Divine Command Theory. Similarly, although some Christians object to Utilitarianism as a hedonist philosophy, they would apply its cost-benefit approach in addressing moral dilemmas that the Bible does not directly address. And the most revealing example in this analysis is the idea of personalism projected by Fletcher in his Situation ism, which states that it is human experience rather than a priori concepts that gives meaning to moral principles, hence human beings come before principles. A close examination of Ghanaian PentecostaVCharismatic Church documents and their practices reveal a principled-based moral philosophy, approximating the Divine Command Theory and its secular parallel of Kantian ethics. The ethical emphasis of many of the PentecostaVCharismatic institutions seems to be deontological, which appears to confirm otherwise, including our chiefs, are nurtured in a society whose morals are corrupt. " , 418 G ye ky e, "Spm"t u a I an d Moral Leadership", 35. 142 University of Ghana http://ugspace.ug.edu.gh Fletcher's observation that Pentecostal morality is legalistic.419 However, one cannot ignore the fact that beyond such documents, practical application of constitutional provisions would depend largely on the interpretation and focus of those in power. It is also noteworthy that any worthwhile Christian ethical enterprise should contend not only with rules, regulations and results, but it may have to "go the extra mile" (Matt 5:41), in responding to human need and moral susceptibility. This is demonstrated in the magnanimity of forgiveness, and sacrificial service and support for the vulnerable who cannot reciprocate the gesture. Institutional policies and outreach undertakings of some of the PentecostaVCharismatic Churches in Ghana suggest an exemplary concern for the marginalised. In addition, some individual PentecostaVCharismatic leaders personally model remarkable forgiveness in the face of deep provocation.420 Nevertheless there are instances when some of the leaders have deviated from such high ethical standards and demonstrated unprincipled subjective ethics to the detriment of their ministry and the public image of the Churches they lead. This thesis has therefore been designed to respond to this problem by examining the personal conduct of some of the ministers in relation to their denominational ethical stipulations. Bridges has observed that one significant feature of Christian ministry, which sets it apart from other professions is its moral emphasis, therefore whoever cannot meet the moral demands of Christian ministry should avoid enlisting.421 This resonates with Gula's idea that to uphold high moral standards in ministry, the structures of accountability assume the 419 Fletcher, Situation Ethics, 24. , . m For instance, see M. K.Ntumy, Struck Down but not Killed: A Personal Account of God s Del1verancejrom Unknown Assailants. (Accra: Advocate, 2006) .. 42\ James K. Bridges, "Introduction: The Pastor's Personal Lif~" ~n The Pentecostal Pastor: A Mandate for the 21" Century, T. E. Trask, et al (eds.). (Springfield: Gospel Pubhshmg House, 2000), 105. 143 University of Ghana http://ugspace.ug.edu.gh existence of stipulations of admission requirements, the training programme, the standards of competence for licensing, method of supervision and peer review mechanism, and the disciplinary procedures and sanctions for controlling deviant behaviour.422 Willimon also emphasises the importance of institutional supervision in ministry: "Today, a singular mark of any "profession" is that profession's ability internally to credential, examine, and police the members of the profession.,,423 And he concludes that any church that neglects a structural method of clergy supervision by other clergy appears an ethically dangerous ecclesiastical arrangement. 424 The manifestation of ethical principles in the moral codes of Churches reflect various approaches to moral philosophy. For instance those who have a strict Kantian or Divine Command approach to ethics argue for rigid rule application in ministerial discipline; Willimon, who is of that persuasion, insists that any clergy who is guilty of a severe moral lapse425 should be removed from the ministry.426 Churches whose polity lean towards deontology tend to dismiss ministers outright for certain category of offences, and in certain cases W.it ho ut any opportum.t y f restorati.O n. 427 0 It is important to note that the Pentecostal movement is characterised by eclecticism not just in theology but also in its ecclesiology and ethics. This is confirmed by Mwaura' observation: Within the NPC [Neo-Pentecostal church] movement there are differences in doctrine, polity and ethics, in spite of a shared vision and vigorous liturgy. 422 Gula, Ethics in Pastoral Ministry, 62. 423 Willimon, Calling and Character, 70. 424 Will imon, Calling and Character, 71. . m Unfortunately, Willimon does not define "severe moral lapse"; which is always a prob:em for ethical s~stems which stress rules over results. In recognizing that the magnitude of offence ~r transgres.slOns n:a~ vary With the situation, the deontologist approach may be challenged to demonstrate a certam level ofm relatiVism. 426 Willimon, Calling and Character, 74. . . 427 For'm sta nce, The Ch ur ch of Pentecost , a classical Pente.costal C'h urch, whicdh hWash been m.flu.en.ced bIy thIe entire sanctification doctrine, dismisses ministers for sexual Immorah~ an~ fr~u. ere a mml~ter IS c ear y guilty of a sexual offence, they are never restored to ministry, but the SituatIOn IS not very clear With fraudulent behaV"lO ur, smce some past ors have been restored to ministry when they refunded the money they embezzled. 144 University of Ghana http://ugspace.ug.edu.gh ~ong ~he~ are indigenous ministries, charismatic groups, mterdenommatlOnal fellowships, Eucharistic ministries deliverance intercession, Bible distribution, children ministries and women:s fellowship,d As stated above, even within the Pentecostal Movement, divisions prevail on key ethical concepts such as sanctification (Section 4.4 above), And it becomes evident that whilst some segments emphasise success prosperity and trendy fashion, others would eschew any form of ostentation,429 Whilst this eclecticism would suggest inconsistency to some students of the movement, I discern strength in this variety of ecclesiastical expressions because they would respond adequately to any critic who attempts to stereotype or overemphasise anyone dImension of Pentecostalism, Queen Elizabeth II once said of the British Commonwealth of nations, "in our variety lies our strength"; and it can equally be said of the Pentecostal movement "in its variety lies its strength," For instance critics of the so-called prosperity gospel do not need to look far to find out that some of the classical Pentecostal churches actually oppose the prosperity gospel, in addition, whilst some of the Pentecostal churches recognise full range women's ministry, others think it is unscriptural to ordain women, It is with this mindset of admirable eclectic ecclesiastical arrangements thatI proceed to examine the polity of selected Pentecostal churches in Ghana, It is also necessary at this stage to remind ourselves that all the churches selected for this survey fall within Gilkey's category of "The Churches of the Spirit." 428 Philomena N, Mwaura, ''New Religious Movements: A Challenge to Doing Theology in Africa", Trinity Journal of Church and Theology, Vol. XIII No, 03 (July, 2003), 5" , 429 For I' nstance the Deeper ChrI'S tI' an Lh'"e Church proscribes the use of Jewelry to their ,m emfb ersd 't o the exdt ent of forbi"d ding thei.r' men " k to wear t'I e p I'ns , because the pins could, a,t tract the attentIOn101 'd 0 la les, An some members of the same denomination avoid the use of television and Similar electrOniC ga gets, 145 University of Ghana http://ugspace.ug.edu.gh Among them are indigenous ministries, charismatic groups, interdenominational fellowships, Eucharistic ministries deliverance intercession, Bible distribution, children ministries and women:s fellowship,d As stated above, even within the Pentecostal Movement, divisions prevail on key ethical concepts such as sanctification (Section 4.4 above), And it becomes evident that whilst some segments emphasise success prosperity and trendy fashion, others would eschew any form of ostentation,429 Whilst this eclecticism would suggest inconsistency to some students of the movement, I discern strength in this variety of ecclesiastical expressions because they would respond adequately to any critic who attempts to stereotype or overemphasise anyone dimension of Pentecostalism, Queen Elizabeth II once said of the British Commonwealth of nations, "in our variety lies our strength"; and it can equally be said of the Pentecostal movement "in its variety lies its strength," For instance critics of the so-called prosperity gospel do not need to look far to find out that some of the classical Pentecostal churches actually oppose the prosperity gospel, in addition, whilst some of the Pentecostal churches recognise full range women's ministry, others think it is unscriptural to ordain women, It is with this mind set of admirable eclectic ecclesiastical arrangements that I proceed to examine the polity of selected Pentecostal churches in Ghana, It is also necessary at this stage to remind ourselves that all the churches selected for this survey fall within Gilkey's category of "The Churches of the Spirit." 428 Philomena N, Mwaura, ''New Religious Movements: A Challenge to Doing Theology in Africa", Trinity Journal o/Church and Theology, Vol. XIII No, 03 (July, 2003), 5" , 429 For 'm stance, th e D eeper ChrI's tl'an LI'fie Church proscribes, the use of Jewelry to their "m embers to the extent of fio r bI'd di ng t he'l f men fi0 lk t 0 wea r tl'e pins , because the , p,m s could' a,t tract the at,t entIOn of ladles, And some members of the same denomination avoid the use of televISIOn and Similar electrOniC gadgets, 145 University of Ghana http://ugspace.ug.edu.gh 5.5. Assemblies of God, Ghana 5.5.1 Historical Background Assemblies of God (AG), Ghana, was the first Pentecostal Church to be introduced into the country through the efforts of American missionaries in 1931. The Church is part of an international network of Churches in 212 countries, registering about 53,000,000 members worldwide, and 12200,000 in Africa by 2006.430 In June 2007 the Church had 3000 branches in Ghana, but the accurate membership figures were not readily available.431 Rev Llyod and Margaret Shirrer who were missionaries from AG, U.S.A stationed in the then Mosiland, now Burkina Faso, crossed over to the Northern Region of the then Gold Coast to plant the Church. They settled at Yendi and were later joined by Miss Buelah Buchwalter and Guy Hickock; these two however died in 1942. According to Ton-Laar the success of the Shirrers was attributable to their willingness to identify with the Dagbons by learning their language and teaching literacy skills to the indigenes.432 The first Ghanaian Mamprussi convert to the Mission was Mba Mahama who joined the Church in 1936. Tamale (which was the administrative capital of the Northern Territories) mission station was established by Henry B. Garlocks in 1932. Walewale, another town in the Northern Territories was evangelised by Eric Johnson in 1934. This is an excerpt from Ton Laar's report on the progress of mission work in Walewale and outlying communities: The gospel found a firm foundation at Walewale, where the ~ission bungalow was built and also at Gbimsi where there was a good populatIOn of the Kasena people. Later on Wulungu and Kpansinkpe also received the gospel. These were typical Manprusi villages. Among the few converts ~ere.Brothers ~. ~. Kofi of Wulugu, Daniel Azundow of Kpasenkpe and Tla Yldana of Dlam. 430 Assemblies of God. Ghana 75th th Anniversary Magazine, (6 August 2006),8. . th 431 Interview with Rev Charles Appiah-Boachie, General Secretary, at the Church Headquarters m Accra on 8 June 2007. 432 Th ompson Y aw T on-L aar, R I'S to ry.. Assembll'es aifGad Ghana. 1931 - 2011 . (Tamale: GILLBT Press, 2009), 13. 146 University of Ghana http://ugspace.ug.edu.gh These men later on answered th 11 f but suffered persecut' fr h ~ ca ? G0d on their lives [to be ministers] Ion om t elr famlhes. 433 The Shirrers were later joined by other missionarI'es who helped to spread the Christian message through community developm en t ,as th ey ran h.t eracy classes and organised the men into work crews to learn carpentry and masonry skI'lls . And th e fiI rs tAG Cl' . IniC was opene d at Saboba in 1948. The Southern phase of AG mission work began in 1945, when Mr and Mrs Burdette Wiles, American missionaries arrived in Kumasi. Within a few years the Kumasi church became the base for outreach to major communities such as Sunyani, Nkawkaw and Dorma-Ahenkro, 434 among others. The Accra mission was initiated by Rev Homer T. Goodwin on 26th May 1946, the work progressed steadily, with other missionaries such as Rev and Mrs W. F. McCorkle, Wiedman and Rev E. D. Davis making their input at various stages. The Evangel Assemblies of God chapel at Adabraka, being the first to be built in the city, was completed and dedicated on 19th October 1959.435 Progress of mission work compelled the inauguration of the Northern Ghana District Council headquartered in Tamale, in 1949, which comprised "national pastors and missionaries working in the Northern Sector of the country coming together annually to deliberate on I l .jJJ Ton Laar, History: Assemblies o/God, Ghana,13 . Reference to persecution in this passage carries both moral and historical lessons for students of ecclesiology. The moral dimension highlights the high price of oppression, r~iection and deprivation some of the pioneers of certain denominations had to endure. This calls for a sober reflection on the contemporary emphasis on success, prosperity, and creature comfort that characterises a sizeable segment of the Pentecostal movement in Ghana tod.ay. Historical tre~ds. seem to sugges~ that A,semblies of God attracted more following and developed faster In the southern terntones of Ghana than In the nOlth. Many factors, such as harsh weather conditions, sparse population ~d economic un~erdevelopme~t, relative to the South could account for this; however one cannot rule out the Impact of persecutIOn from family and communities of converts, who were likely to emerge from either a Muslim or a traditional religious background. 434 Ton Laar, History: Assemblies o/God, Ghana, 33-34. 43l Ton Laar. History: Assemblies o/God Ghana, 35-36. 147 matters pertaining toU thneiv weorsrkit yo fo Gf G dh anaT hh't,,436 tp://ugspace.ug.edu.gh o . IS was followed by a similar arrangement in 1950 to launch the Southern District Council sited in Kumasi. To facilitate effective administration, in 1986 the Southern District Council was divided into Mid-Ghana District Council, and Coastal District Council ' headquartered I'n K umasl. an d A cera respect I' ve 1y . The Northern and the Southern district councils used to meet separately until 1964, when the first General Council Meeting was held at Kumbungu to synchronise administration by electing one General Superintendent, Harold Lehman, to head both the Northern and Southern sectors. 5.5.2 Leadership and Administrative Structure The first AG Ghana, Bible School started in 1950 at Kumbungu in the Northern Region and was headed by Rev Fur Thomas, also an American missionary. Three Ghanaians who were the pioneer graduates of the Bible School passed out in 195 1. Currently the Church has two other Bible Colleges situated in Kumasi and Saltpond, which have trained over 2000 Pastors.437 The events and personalities that contributed to the evolution and trajectory of AG, Ghana, have not only defined the administrative structures of the Church but they have also moulded its ministerial ethics considerably. The long period of American Missionary leadership, 1931 to 1970, has significantly influenced the ethos of AG, Ghana. The last American missionary to serve as General Superintendent of the Church was Rev. Harold Lehman, and he handed over to the first Ghanaian General Superintendent, Rev Elijah Nyamela Panka in 1970. The latter held this position until Rev. Dr. S. B. Asore took over from him in 1986. Rev. Asore also served the AG, the nation and the Christian community in various capacities as Member of Council of State, Chairman of Bible Society of Ghana, and Board of Directors of the 436 Ton Laar, History: Assemblies a/God Ghana,56. th 437 Assemblies of God. Ghana 75 th Anniversary Magazine, (6 August 2006),11. 148 University of Ghana http://ugspace.ug.edu.gh Ghana Institute of Linguistics Literacy and Bible Translation (GILLBT). The next General Superintendent, Rev. William Dontoh succeeded Rev. Asore in 2002, but the former passed away in office in 2009. The current General Superintendent is Rev Paul Y. Frimpong Manso. AG, Ghana, practices the Congregational system of Church govemance,438 which is largely a legacy of four decades of American missionary leadership. This kind of open democracy, where every action and decision of leadership is subjected to the examination of the whole Church public seems to be foreign to Ghanaian culture. Traditional leadership, as we dlscussed in chapter 2, could hardly be subjected to the scrutiny and corrective measures based on the consensus of majority of the community. In an attempt to make the Church more culturally relevant, AG, Ghana has adopted a hybrid Congregationalist approach to suit the Ghanaian context. According to Rev Appiah-Boachie, the General Secretary, unlike the Baptist Church system of comprehensive congregationalism, where the minister is subjected to appraisal by the whole congregation at the Annual General Meeting (AGM), the Chruch only demands of the local secretary to fill in a questionnaire on the minister' s performance.439 In his view, the Ghanaian culture is receptive to this arrangement, since, as he put it in Akan, "ab)fra enka Jpanyin asem,,440 that is, literally, the child does not examine an adult's behaviour; by implication, the followers should not openly evaluate their leader. I In terms of ecclesiastical titles, the American influence seems to dominate, as AG uses only l two designations, which are "Pastor" and "the Reverend". The use of elaborate titles is one of the main features of Ghanaian traditional institutions and indeed a general cultural 438 Interview, Rev Charles Appiah-Boachie, Accra, Sth June 200S. 439 Interview, Accra, 29th July 2009. th 441) Interview, Accra, 29 July 2009. 149 441 Th' Unive.r sity of .G hana http://ugspace.ug.edu.gh phenomenon. IS practice of usmg a few Church accolades in such a large institution is foreign to traditional Ghanaian culture; some other Churches that appear to be more culturally relevant in this dimension have developed an elaborate titles regime. In an interview with Rev Charles Appiah-Boachie,442 it was revealed that AG also recognises the functions of evangelists, who specialise in outreach programmes to win converts; prophets who possess peculiar spiritual insights to give direction to the Church; and apostles who have the unique authority to develop and institute policies that defme Church structure. However AG does not encourage those who function in such offices to use them as official designations or titles. The Congregational leadership structure of AG offers a local Church Board, consisting of deacons and chaired by the Pastor, who, together constitute the decision-implementation body of the congregation. The business meetings of the local Church are to be held annually, with all members, eighteen years and above, participating.443 The local Church is semi- i I autonomous and is supposed to send only 10% of its tithes 444 income to headquarters. The t local Church Board is the policy-implementating body and not policy-making, because that i i would have to be done by the whole congregation. I The corporate structure of AG, Ghana, comprises the General Council, the Regional Council, I the District Council and the Local Church. The highest decision making body is the General Council, which consists of all AG, Ghana, Ordained Ministers, Missionaries from a foreign \• sister Church, approved personnel from para-church organisations, AG national departmental ! I 441 It'IS . t eres tm' g t no t e th at many Ghanaians introduce themselves to n"e w ac.qua, intances or Io n hth e Ipdh oIn e by In 0 I men t"lO lling t he"l r tit Ie s fi t "I Mr or Pastor or Rev Dr Kw eku Ananse , and lnSISt that peop e s ou a ways IrS, am address them as such. 442Interview, Accra, Sth June 200S. 443 Assemblies of God Constitution, 12. 444 Tithes refer to 10% of a person's income that is paid to support the Church regularly. 150 University of Ghana http://ugspace.ug.edu.gh directors, and a voting delegate from each local Church. Next in line is the Regional Council that is formed by all ordained ministers in the Region, Licentiates,445 Exhorters,446 expatriate Missionaries, and a delegate with a voting right from each local Church. Directly below and I accountable to the Regional Council is the District Committee which serves as the immediate I l supervisory body above the local Church, also comprising ordained ministers of all local ~ Churches within the district, Licentiates, Exhorters, Lay Pastors (part time ministers), I. \ Missionaries, Departmental Representatives and a voting delegate from each local Church. 447 \, 5.5.3 Position on Sanctification Obviously the level of emphasis any denomination lays on good character formation in its doctrines would reflect in the moral conduct of its leaders and followers alike. It is therefore relevant to identify and discuss the doctrinal stance of AG, Ghana on the concept of sanctification and examine its implication for their ministerial ethics. Article 6 of the AG, Ghana Constitution is its Statement of Fundamental Truths, and the 7th Item, (Article 6, Item 7) is entitled Sanctification - A Holy Life: (a) Sanctification is an act of separation from that which is evil, and of dedication unto God - Rom 12: 1- 2; 1T hess, 5 :23 and 2Cor. 6: 17. (b) God is holy and requires holiness in His people, for without holiness, no man shall see the Lord - Heb 12:14. By the power of the Holy Spirit, we are able to obey His command, "Be ye holy for I am holy". \ !:. (c ) Sanctification is attained ! Through faith in the Word of God - John 17:17 and Eph. 5:26. i, faith in the blood of Christ - Heb 10: 10 ,29. Through the work of the Holy Spirit in our lives - IPet. 1:2 and Gal. 5:16 ! I (d) Sanctification is attained . . . . Instantly - at conversion by union with Christ ill HIS death and resurrectIOn - { lCor 6:11. i 44S Licentiates are licensed to practi• ce as mi•n i•S t ers, b ut are yet to undergo ministerial train ing. t 446 Exhorters are lay people who are certified to prea~h . i 447 Assemblies of God, Ghana, Constitution, (unpubhshed document), 10. I 151 I University of Ghana http://ugspace.ug.edu.gh Continually - by yielding of one's self to God _ Rom. 6:11_13.448 This particular Article in the Statement of Truth reveals that AG belongs to the Finished Work category of Pentecostals. This group of Pentecostals, as mentioned in Section 4.4.2 believe that sanctification is given as part of conversion, and later becomes a lifelong process; a position which is rejected by the holiness Pentecostals. Consequently this Finished Work group which does not insist on the total eradicating of sin from the individual's life avoids the practice of strict and regimented ethics. This category of Pentecostals emphasise internal and attitudinal purity rather than the observance of external stipulations that are supposed to portray holiness. For instance the Church of Pentecost and the Apostolic Church, Ghana, (who originated from the Holiness Pentecostal tradition) request of their womenfolk to cover their hair at Church and avoid the use of "ostentatious" cosmetics, to portray modesty and purity. Furthermore, these Churches segregate the sexes in seating arrangement at Church as an external expression that the men and women in the Church are not promiscuous. Thus although AG is a classical Pentecostal Church, the ladies are not obliged to cover their hair at Church, the sexes are not segregated in seating or dancing arrangements, and the womenfolk are allowed to wear makeup. Some of the prevailing moral restrictions in AG have to do with smoking, fornication, 449 adultery, fraud, drinking alcohol and the use of hard drugs. The practice of substance abuse, which is injurious to health, is something the Church takes seriously and would sanction any congregation member who indulges in it. And the same level of concern is 448 AG, Ghana, Constitution, 3-4. 449 I n an I'nt erv'le w WI' th R ev N ana Agyapong (March 17 ' 2008 in Accra), an AG Pa"s tor at Abofu, a sub, urb of Acera I't was revea I e d th a t 1'f a mem ber persl' sts I'n these habits and in other open sm su.ch. as promiSC.U Ity, the otfender would be allowed to attend Church, but he or she would not have full membership nghts. For mstanee, the: offender is debarred from taking Communion. 152 University of Ghana http://ugspace.ug.edu.gh attached to any fonn of sexual miscond uc t an d fr aud ulent beh'avIO ur among the membershI.p , such as suspension from full membership and excommunication in extreme cases.450 This approach in regulating Christian conduct depicts a principle-based ethical system that stipulates appropriate institutional sanctions in response to moral lapses. It is important to note that AG would sanction a member for "Any moral or ethical failure, including sexual misconduct.,,451 However, there are two clauses on discipline in the Constitution that are ambiguous and may yield to any kind of interpretation. They are: Section 60 Article 3 (b) "A failure to represent our Pentecostal testimony correctly" and Section 60 Article 3 (h) "Any conduct that brings shame to the name of the Lord".452 Although these clauses do not mention specific examples of conduct to be regarded as shameful or incorrect representation of Pentecostal testimony, it is believed that, the leaders, guided by the Bible, would be able to identify such items and handle them appropriately. 5.5.4 Charity Projects As stated above, a comprehensive Christian ethical enterprise goes beyond just doing one's duty to include a compassionate and sacrificial response to human needs. As a corporate body, AG has risen to the occasion in responding to the crying social needs of the country. Currently, the Church runs two hospitals at Nyakpanduri and Saboba, whilst a third one is under construction in Kumasi. The Church has also established numerous basic and secondary schools, whilst some of the local Churches operate scholarship schemes for needy students. In addition the Church's Street Children Rehabilitation Project called "Lifeline" sited at Agbogbloshie in Accra has rescued over 235 street boys and girls and provided them 450 According to Rev Stephen K wefio-Okai, Senior Pastor of Assemblies of God ~hurch Tesano, depending on the gravity of the offence, his Church Board could sanction a memb~r for a pe~lOd of 3 mo~hs to 2 years or even excommunicate altogether for offences such as polygamous marriage. Interview, Accra, 7 February 2009. 451 AG, Ghana, Constitution, 40. mAG, Ghana Constitution, 40. 153 University of Ghana http://ugspace.ug.edu.gh with vocational training. Furthennore, AG has a d'l sas t er a1 e1V"l atmg d epartment ca1 1 e d Assemblies of God Relief and Development Agency (AGREDS) which has supported disaster victims in diverse ways.453 The moral philosophy of AG in relation to its ministerial ethics is discussed more elaborately in the next chapter. 5.6 The Church of Pentecost 5.6.1 Historical Background The Church of Pentecost (CoP) has a registered membership of 1,586,590, in 12,774 local congregations, with a total number of 704 full time ministers in Ghana.454 By April 2006, the Church had established 65 mission outposts in foreign lands. The Church is noted for making Pentecostalism culturally relevant by adapting it to traditional Ghanaian fonns of cultural expression, mainly in music, dance, and to some extent, theology and administrative structure. The CoP is also associated with rigid discipline, which may have resulted from its chequered history of initial strives and dissentions. CoP has its roots in the indigenous ministry of Apostle Peter Newman Anim (1890-1984), who later requested the Apostolic Church in Britain, headquartered in Bradford for missionary support to help develop the Church.455 The response to this appeal was to sponsor Pastor James McKeown to Ghana. The effort of Anim, who is regarded as the father of Ghanaian Pentecostalism, and his alliance with Pastor James McKeown have culminated in 453 AG, Ghana, 75tl1 Anniversary Magazine. . ' tlI • '54 M. K. Ntumy, "State of the Church Address" presented at the Opemng Ceremony ot the 11 SessiOn of the Extraordinary Council Meetings, 26tl1 May 2007. 455 Larbi, Pentecostalism, 107. 154 University of Ghana http://ugspace.ug.edu.gh three major classical Pentecostal denominations, namely Christ Apostolic Church, The Apostolic Church, Ghana, and The Church of Pentecost. Anim was a Presbyterian from Anum Boso, who experienced faith healing by reading the Christian magazine, Sword of the Spirit from Faith Tabernacle Church in Philadelphia, USA 456 in 1917. This encounter motivated him to found a Faith Tabernacle Church in the same year at Asamankese in the Eastern Region, and to establish links with the American Church. As Anim's Church was birthed out of a direct spiritual healing encounter, he and his followers strictiy adhered to a no-medication doctrine, where converts were forbidden to seek medical attention when indisposed.457 Anim later switched allegiance from the American Faith Tabernacle Church to the UK Apostolic Church, because the former was evangelical but not Pentecostal. The Gold Coast Faith Tabernacle Church became affiliated to Bradford Apostolic Church in 1935. Anim requested a missionary of this group, and they responded by sending Rev James McKeown in Barely three months after McKeown's arrival tension developed between him and his host concerning the ban on medication. According to Asamoah-Gyadu, "The mission partners, James McKeown and Anim, worked together for a while until they split up into separate apostolic churches, mainly over the reluctance of James McKeown to observe a strict faith- 4S6 Larbi, Pentecostalism, 99. 457 Christine Leonard, A Giant in Ghana: The Story of James McKeown and the Church of Pentecost. (Chichester: New Wine Press, 1989),22. 458 Leonard, A Giant in Ghana, 23. 155 University of Ghana http://ugspace.ug.edu.gh healing stance adopted by the African movement headed by Anim.'.459 As a result, McKeown had to relocate to Winneba in 1938 where he worked independent of Anim. The following year saw a permanent rift developing between McKeown and Anim's group. Anim's Church later changed its name to Christ Apostolic Church in 1942.460 After settling in Winneba, McKeown continued working as a missionary of the Bradford Apostolic Church until 1953, when certain developments led to his secession. McKeown attended the General Council Quadrennial Conference of the Apostolic Church in 1953 at Bradford, where he was dismissed for failing to sign a constitutional amendment. The said Constitutional amendment sought to segregate the leadership of the Church along racial lines, McKeown found this objectionable and refused to sign, hence his dismissa1.461 When the Church in the Gold Coast heard the news of McKeown's dismissal, one faction rallied behind, facilitating his return to the Gold Coast to lead that segment of the Church called Gold Coast Apostolic Church. The other faction which remained loyal to the Bradford Apostolic Mission was called the Apostolic Church of the Gold- Coast.462 Thus by 1953 interactions and tensions in the relationships between McKeown, Anim and the UK Apostolic Church had produced Anim' s Christ Apostolic Church; McKeown's Gold Coast Apostolic Church; and the UK-related the Apostolic Church ofthe Gold Coast. There was much conflict and litigation between the two Apostolic Churches, which caught the attention of the Convention People's Party (CPP) Government. The then Head of State, 459 Kwabena Asamoah-Gyadu, "Pentecostalism and the Missio\ogica\ Significance of Religious Experience in Africa Today: The Case of Ghana 'Church of Pentecost'" Trinity Journal of Church and Theology, Vol. XII, Nos. 1&2 (JulylDecember 2002), 35. 30-57. 460 Larbi, Pentecostalism, 101. 461 Leonard, A Giant in Ghana, 138; Larbi, Pentecostal~sm, 2.12-?13. " 462 Asamoah-Gyadu, "Pentecostalism and the Missio\oglCa\ Significance ... 37-38. 156 University of Ghana http://ugspace.ug.edu.gh Osagyefo Dr K warne Nkrumah intervened in 1962 and accepted the fact of the existence of the two Churches, but he requested of McKeown's group to change its name.463 Before this change of name could be effected, the followers of the Bradford Apostolic Church wanted to compel the McKeown group and prevent them from seceding. This prompted the then General Secretary of Ghana Apostolic Church (McKeown's group) to write to the leader of the Apostolic Church of Ghana; the letter was titled "Agents of Bradford (England) Religious Institution Intrude Ghana Apostolic Church". Part of the letter which is a scanned copy of the original 1962 document is presented below (the scanning accounts for the change in font type): Since the Press release issued by the minister of Education on the Apostolic Churches, against the implementation of which the Ghana Apostolic Church petitioned Osagyefo the President of Ghana, Pastors, Overseers, elders and members of your Church have been forcing their way into our Church platforms to cause commotion in our chapels ..... By a copy of this letter I am hereby informing the Commissioner of Police, Ghana, of what you and the Apostolic Church are doing and asking him to assist our assemblies all over Ghana to thrust out any Pastor, Overseer, elder Or member of the Apostolic Church who makes an attempt to speak at any meeting of our assemblies without the permission of the Ghana Apostolic Church pastor or Overseer in-charge of the Assembly. This also applies to any of your assemblies which moves as a whole body m. to our assemblI.e s as t h e case has been' 1 0 some p Ia ces i'lGl ha na. 464 This letter seemed to have been effective and the Ghana Apostolic Church became stable and consolidated its gains leading to a change in name in 1962 to the Church of Pentecost. A particular internal leadership crisis which threatened the survival of the Ghana Apostolic Church is worth exploring here to help understand why the CoP maintains a rigid stance on ministerial ethics. When the ripple effects of 1957 political independence impacted the r~,h urch, PastorJ . C. Anaman who had risen to a position of trust, as next in rank to 463 Larbi, Pentecostalism, 238-239. A l' Ch h dated 16th June 1962. ~Egyir Paintsil, official letter to Rev F. Johnson of The posto IC urc 157 University of Ghana http://ugspace.ug.edu.gh McKeown, saw an opportunity to oust the latter and replace him as Chairman of the Church. In 1960 when McKeown was out of the country on furl~)Ugh: Anaman wrote to him, suggesting that the President of the Republic of Ghana had written to demand that Ghanaians should take over and head all Churches that had been planted by expatriates. McKeown consented and Anaman became Chairman briefly. A communique issued by McKeown later takes the story further: Later the Council learned that there is no letter from the Government on this matter, that the whole affair was a well- planned ecclesiastical coup d' etat. The Council then demoted the man whom they had made Chairman. I was still on furlough, I could not understand what had taken place. I should have returned to Ghana about the end of 1960, but as I was told I would be arrested when I arrived in Ghana, I was advised to delay my coming. I arrived in March, 1961, to f'md this confusion. The Council met at Kade prior to the Easter Convention. The case was opened and the plan of the Coup was uncovered. Pastor J.A.C. Anaman raised his hands to Heaven and called on God to witness that he had done no wrong. He was asked to produce the letter from the Government, there was no letter. Later he confessed his wrongdoing. He confessed but did not repent, he was the one who created the so-called working Committee to fight for him and work for all this confusion which we now find ourselves in.465 Obviously events such as Anaman' s unsuccessful attempt to overthrow McKeown would inform any leader to demand the highest standard of loyalty and integrity from his followers. As a result, McKeown instituted stringent measures to regulate behaviour in the Church, especially among its ministers. And some of them are discussed below. 5.6.2 Leadership and Administrative Structure A ft er Pa st.o r J . A . C . Anaman's foiled attempt to oust James McKeown, the latter resumed L office as Chairman and worked until his retirement in 1982, having served the Church for 44 465 James McKweon, "Statement of the Facts" Church Communique, March 1962. 158 University of Ghana http://ugspace.ug.edu.gh years. Apostle S. F. Safo took over from McKeown, but passed away in 1987. In April 1988, Prophet M. K. Yeboah was made Chairman of CoP. Yeboah served two consecutive 5-year terms, during which he was appointed to serve as a member of the Council of State in the National Democratic Congress Government (NDC). He handed over to Apostle M. K. Ntumy in 1998, who also served for two terms and was succeeded by the current Chairman, Apostle Dr Opoku Onyinah. The administrative structure of the CoP seems to be a blend of all three approaches to Church governance, namely Presbyterian, Episcopalian, and Congregational. It is best regarded as a dynamic approach which adopts a system when it is useful. What the Church of Pentecost refers to as Presbytery is actually a session, which comprises elders, deacons and deaconesses, a more appropriate name would be local church board. Every local "Presbyter" becomes, in effect, a district presbyter as well as an Area presbyter. The local Churches are normally administered by a lay leader called a Presiding Elder, supported by elders, deacons and deaconesses who comprise the local presbytery. The presiding elder is directly responsible to the District Pastor who may be in charge of a number of local Churches. The District Pastor is in turn responsible to the Area Head (normally an Apostle, Evangelist, Prophet or a senior Pastor), who supervises all the pastors and Churches in the Area, with the help of an Area Executive Committee. The highest decision-making body of CoP is the General Council, comprising all Apostles, Prophets, Evangelists, ordained Pastors, Elders' representatives from the areas, and National Heads (who may either be missionaries posted from Ghana or indigenous heads of external 159 University of Ghana http://ugspace.ug.edu.gh mission stations). The other members fth G' '. o e eneral CouncIl are NatIOnal Deacons, Trustees, Chairmen of Boards and Committees, and the Movement Directors.466 In spite of its Presbyterian label CoP pr t' h' hi' .. . , ac Ices a Ig y centralIsed system of admInIstratIOn headed by an executive Chairman who is supported by a General Secretary, an International Missions Director, and four other Executive Council members elected from Ghana, as well as one representative each from the Anglophone and Francophone mission outposts. The Executive Council has the prerogative in determining transfers, callings, appointments and disciplinary action. About 70% of the income of the local Church is forwarded to the Headquarters, where the Finance Board, with the approval of the Executive Council decide the disbursement of funds. I'he Executive Council, depending on feedback from the Area Heads, decides transfers, postings, callings and appointments to which no one is allowed to raise objection. Some observers think that the administrative structure of CoP considerably reflects the traditional chieftaincy institution. After watching the numerous visitors and the kind of attention they received at the CoP Area Head's home in Kumasi, Leonard reflects on McKeown's administrative legacy thus: In Ashanti Region, we sat for hours in the apostle's house as he received a constant stream of people. We did not understand the language but whether the visitor was a little child, the presbytery from a local assembly come to sort out some problem, or another apostle come to greet him, we noticed everyone was treated with the same attention and courtesy. I understood something David Mills said referring to James [McKeown] - in some ways he ran his administration like a tribal chief. This was how it must have been in the court i of King David in the Bible - there was the sa~e mixtur~ of family accessibility and formal dignity. Again it was AfrIcan - thIS model of t apostleship fitted their culture.467 ; 1 466 The Movements comprise Women's Movement, Children's Movement, Youth Ministry, Witness Movement, and Men's Fellowship. . . 467 Le onar d , A Gw' n t ' Gh ana, 125 . It is noteworthy that one of th,e streng'thfsr o'f McKe'oI whn , asf i a miSSIOnary, In h di d was hI·S ad apt abI'I 'I ty. H e use d t 0 s ay that he would not plant an English oak In A Ican SOl; t ere ore e stu e 160 University of Ghana http://ugspace.ug.edu.gh It cannot be denied that CoP has contributed significantly to the use of ecclesiastical titles in Ghana. Titles such as , deaconess ,odeanc s, e Id ers, 468 overseer, pastor, evangeli.s t, prophet, apostles (in ascending order) abound in the Church. Among the clergy, these titles have hierarchical significance: the apostle is the ultimate, followed in descending order by prophet, 469 evangelist, pastor and overseer. The calling and appointment to these offices is the preserve of the Executive Council, unlike Assemblies of God, where duration of service and examination results are considered in promotions, the C oP does not have open and objective criteria for the purpose. This approach seems to have generated a lot of grumbling and murmuring, as some accuse those in charge of appointments of practising favouritism with ecclesiastical offices. The Church leadership may want to bring some level of objectivity and transparency to bear on such administrative procedures to help limit such allegations, without eliminating the inspirational role of the Holy Spirit in such matters. An examination of the status of women in CoP reveals a case of institutional male domination. Kalu argues that the beginnings of the Pentecostalism produced prominent female functionaries who contributed significantly to the spread of the movement. This innovation according to Kalu, "angered fundamentalists and fuelled their virulent attacks. This forced the restriction of women's ritual power that was installed based on some Pauline verses of terror. Exclusion of women consolidated a patriarchal ideology.,,47o A similar trend seems to have characterised the contribution and position of women in CoP. Leonard captures the input of women in the origins of the Church (1930s): "Women were even opening tht:' cultural context closely and reinforced whatever structur~s he thought wo~ld enhance .his ministry, David Mills, whose opinion is captured in this quotation, was a MISSionary from Lmks InternatIOnal, a Pentecostal fOup from the UK who worked with the CoP. 8 These three categories of leaders are normally lay leaders. who are n~t o~ Church pay roll. . 469 In C0 Pte rmm. o Io gy, an oversee r I'S a ml'nl'ster on probatIOn for ordmatlOn, apart from a few exceptIOns, the probation period takes about four to five years, . . 470 K a luO, gb u , AIfrl' can P en te cos ta Il'sm'. An Introduction ' (Oxford: Oxford University Press, 2008),147-148. 161 University of Ghana http://ugspace.ug.edu.gh assemblies at that time - Dunkwa on Offin, Kumasi, Sekondi, Takoradi _ the women went to all the places from Saltpond, '" If James had his way, most of the human credit for the foundation of the Church of Pentecost would go to women like Mrs ObO.'.471 However by 2002, Quist, after recognising the outstanding contribution of women in the early days of CoP proceeds to lament their relegation to insignificant roles in the Church: "As the church [the Church of Pentecost] grew there were fewer opportunities for women to be leaders as society generally considers the woman's place to be essentially in the home. Women' s role in the church is not very different from what pertains in the home.'.472 CoP, which is the largest Pentecostal denomination in Ghana, registering a total membership of 897,926,473 has not got a single female among its 704 ordained ministers. Although women are in two-thirds majority, (570, 624 as against 327,302 men), only two women, the Director of the Women's Movement and her assistant, participate in its annual General Council meetings, which constitute the highest decision-making body of the Church. On a few occasions, mainly when marking ceremonies relevant to women, they are allowed to preach, but they do not occupy significant administrative positions. 5.6.3 Position on Sanctification CoP appears to be regarded as one of the most disciplined Churches in the country. This statement is supported by the opinion of Honourable Shirley Ayorkor Botchwey, Deputy Minister of Trade, Industry, Private Sector Development and President's Special Initiatives who said, "One thing that we all need to note about the Church of Pentecost is that it is synonymous with discipline, tolerance, honesty, humility, hard work and pursuit of 471 Leonard A Giant in Ghana, 55. . h "M Ph'l Th . U ' 'ty f 472 Emestm• 'a , QUi• st, "Ro Ie s f t he W omen 'n the Church of Pentecost In G ana , I eslS, mversl 0 0 I Ghana. (Legon: 2002), 62. 473 See The Church of Pentecost June 2006 Council Meeting Reports. 162 University of Ghana http://ugspace.ug.edu.gh 11 ,,474 Th' . . . exce ence. IS appreciative stance notwithstanding, their strict response to moral failure reflects almost an absolutist approach in Divine Command theory, which has elicited criticism from some theologians. For instance Asamoah Gyadu thinks the way CoP publicly exposes sinners is not pastoral, and to use his words, they "are doing the same thing the Ph an·s ees d'Id ,,475 . H e a Is o thi'l lkS I.t makes a section of the Church consider themselves as holier than the others who are exposed to public shame.476 Thus, the pendulum of public opinion swings between admiration for CoP's strict discipline and outright condemnation as Pharisaic. In reality CoP does not have any elaborate documented statement on sanctification; however, the practical aspects of worship and Church membership do emphasise holiness, sometimes to a fault. The Fifth Tenet of Faith of the CoP is entitled "Repentance, Justification and Sanctification". Under this heading there is only a brief statement on sanctification; "We believe in sanctification of the believer through the working of the Holy Spirit (l Cor 1: 30; 6:11) .. .',477 Since the document does not expand the concept it is difficult to analyse it further. Suffice it to say, from observation, that although CoP emerged from the holiness tradition, their position is shifting in practice towards the concept of progressive sanctification. In terms of dress code and general behaviour, the male leadership instructs the women to observe strict rules, and conduct themselves well at home. The women are charged to dress modestly by wearing long skirts and avoiding make up or fashion accessory that appears flamboyant. They are also expected to cover their hair at Church, and sometimes even at 414 Address delivered by the said Deputy Minister at the Fourth Matriculation Ceremony of the Pentecost University College on 29th September 2007. 415 Interview, Accra, 2nd June 2009. 476 Interview, Accra, 2nd June 2009. 417 The Constitution of the Church ofP entecost. (Accra: Pentecost Press, 2005), 2. 163 University of Ghana http://ugspace.ug.edu.gh home. This is reminiscent of Hollenwe ger ,s ' vi.e ws on early Pentecostal atti.tude of fashI.O n (Section 1.5), which suggests that fashionable clothes should be avoided by Christians, and women should reject trendy hair styles an d rna k e-up. Th·I S posI.t i. on clearly has left I.tS vesti.g es on some of the classical Pentecostal denominations such as CoP. The CoP Constitution appears to be deontological with strict applications, which sometimes raise issues of sensitivity to victims. For instance Article 14 of the Church Constitution presents an elaborate approach to Church discipline. Article 14, Item 2, identifies the following as punishable offences: (a)Habitually visiting questionable places (b) Falling into open sin (c) Embracing or spreading false doctrine (d) Divorcing wife or husband ( e) Marrying more than one wife (f) A sister getting married to a married man (g) Disobeying and showing disrespect to The Church authority at any level (h) Practising immorality478 A few of the offences captured here are quite detailed and specific, revealing a Church that is extremely concerned about high moral standards. However, some of the items appear rather imprecise such as "Habitually visiting questionable places" and "Falling into open sin." The key words in these statements, "questionable" and "open" are so vague and indefinite that a level of confusion can occur in their interpretation and application. The attendant sanctions to these offences range from being publicly rebuked, to the extreme case of outright excommunication.4 79 The practi.c e 0 f sanctl.O.nm g peop Ie m. C0 P cou ld appear stressful, as the offender is often called up front and exposed to the whole congregation. ~ 478 The Constitution of the Church ofP entecost, 75. i 479 The Constitution of the Church ofP entecost, 75-76. j i 164 University of Ghana http://ugspace.ug.edu.gh Some of the other moral issues captured in the Constitution are discussed in the next chapter in direct relation to ministerial ethics. 5.6.4 Charity Projects CoP has demonstrated a high standard of social responsibility in undertaking numerous projects to provide essential social services such as education and health care delivery. The Church has a University College situated at Sowutuom " Accra to its credit, where courses in Theology, Business Administration and Information Technology (IT) can be accessed. Pentecost Social Services (pENTSOS) is a semi-autonomous body of the Church, charged with oversight of the social outreach projects of CoP. In the area of health care delivery, the Church has a fully fledged hospital, Alpha Medical Centre, located at Madina, and clinics at Kpassa, Kassapim, and Twifo Agona. The Church has established 61 basic schools nationwide; it has two Senior High schools at Koforidua and Chinderi, and five Vocational schools nationwide. A special initiative worth mentioning is its Orphans and Young Widows Project which seeks to provide support in terms of fmancial assistance and skills training for these vulnerable members of society.48o 5.7 Word Miracle Church International 5.7.1 Historical Background '.'V0rd Miracle Church International (WMCI) was one of the Charismatic Churches that emerged totally out of indigenous Ghanaian initiative, as a result of the evangelical revival that hit the country in the 1970s and 1980s. Currently the Word Miracle Church International has 83 plus branches, with over 50,000 members worldwide. The Church has a well developed media ministry which reaches millions of people by Television, Radio, audio 480 These statistics are captured in the 2008 PENTSOS report. 165 University of Ghana http://ugspace.ug.edu.gh tapes, DVDs and VCDs. WMCI has also developed a prominent international evangelistic programme that enables the founder, Bishop Dr Charles Agyin-Asare, to preach in over 40 countries; in nations as diverse as Togo, Ukraine, Pakistan, La Cote D' lviore and India, among others. Bishop Agyin-Asare, founder and General Overseer of WMCI, attended St Martin's Secondary School, Nsawam, where he acquired his Genera~ Certificate of Education Ordinary Level (GCE 0 Level). He later taught at United Primary School, Bamvim Continuation School and Dungu Primary Schools, all in Tamale. Bishop Agyin-Asare got converted into the Church of Pentecost (CoP) at Tamale in 1980 and lived with an employee of the Church for two years under the oversight of the Regional Head, Apostle D. K. Arnan (this initial encounter with the Church of Pentecost would influence his Church administration later). He was very active in Church and soon became a Sunday school teacher, secretary to the Women' s Movement (due to the low level of literacy in the community, men were allowed to play leadership roles, even in the Women's Movement), and an executive member of the youth wing. i His break with CoP occurred when he encountered the kind of authoritative leadership style \ which characterises certain segments of the Church. According to Agyin-Asare, when !~postle Arnan, his mentor, left Tamale, one Rev S. A. Tetteh became his replacement. Agyin-Asare ' s encounter with Rev Tetteh caused him to quit the Church of Pentecost. In Agyin-Asare ' s own words: Rev Tetteh was informed by some of the young men in the church that I had taken over everything in the church. Without any investigation to ascertain the truth he relieved me of my assignments in the church. With my zeal and enth~siasm to work, just being a pew warmer without any offence was not (, I 166 1 University of Ghana http://ugspace.ug.edu.gh som.ething I co~ld stand a long time. After three months of that situation, I quit my Job and decIded to move down to Accra.481 Agyin-Asare started an evangelistic ministry in March 1983 called Brother Charles Gospel Crusades. He had the opportunity of attending Morris Cerullo School of Ministry in Accra in the same year. In 1984 he joined Brother Enoch Agbozo's Ghana Evangelical Society ~G.E.S.), where he was ordained a Missionary and sent to the hinterlands to preach. He left G.E.S. later to develop his own ministry. Agyin-Asare enrolled at Idahosa's All Nations For Christ Bible Institute, Benin City, Nigeria, in January 1986 to study Crusade Planning. Upon his return from Nigeria Agyin-Asare moved to Tamale and began Word Miracle Church International (WMCI) in March 1987. He visited England in 1991, where he was consecrated a Pentecostal Bishop and awarded an honorary Doctorate degree by the London- based Shiloh Apostolic Ecclesiastical College. WMCI headquarters was relocated to Accra in 1994. And vigorous mission work was undertaken to plant branches of the Church in various parts of the country and many nations abroad. In 1997 some of the Pastors in the Eastern Region broke away from the Church en masse, after accusing Bishop Agyin-Asare of being a wicked person. According to Bishop Agyin Asare, the dissenting ministers had acknowledged publicly how much they had benefited in material terms and from ministry opportunities offered by their Bishop, only to tum round and attack him. This is how the Bishop reports the dissentions: However the next month they said "the Bishop [Agyin-Asare] is a wicked man" I was also told that two of them had planned to take over their [Chu;~hes] illegally. When I sent word to one of them asking him whether it was true he denied however a week later he took the church. I wrote to another ~sking him t~ take over the church because I realized that was what he 481 Charles Agyin-Asare, The Pilgrimage ofL ife, 5. 167 University of Ghana http://ugspace.ug.edu.gh was up to. He wrote back to say ·t1 wa·s .l...a r fr om that. However, two weeks later he also took over that branch of the Church.482 By "taking over" of a Church, the Bishop means the said Pastors broke affiliation with Headquarters and took the affairs of the branch into their own hands. Agyin-Asare thinks these events taught him not to trust human beings, and the end result of the breakaways was the emergence of stronger and bigger WMCI branches in replacement. 5.7.2 Leadership and Administrative Structure The administrative structure of WMCI is a hybrid of the various Church governance approaches, similar to that of CoP. Aspects of its administration reflect a hierarchical approach, whilst other dimensions suggest a Presbyterian system. Although the term "Church Board" which is associated with congregational governance is used, the administrative framework and functions seem to be more Presbyterian than Congregational. The hierarchical style in WMCI is supported by the executive position reserved for the First Presiding Bishop who among other things has the veto power to, if necessary; 1. Appoint Executive Council without reference to the laid down procedure. 2. He shall have the right to nominate and appoint members to serve on the Executive Council. 3. He shall have the right to veto any de C.lS.l on 0 f t he Execu'tlv e C ounC'1 483 l. TIle Church leadership reflects a kind of blend of Assemblies of God congregational and the Church of Pentecost structure (this is reminiscent of the founder's CoP background). The highest policymakiog body of WMCI is the General Council, with an Executive Council in charge of the implementation of such decisions and daily oversight of the Church. For administrative purposes, the country has been demarcated into divisions that are headed by 482 Agyin-Asare, Celebrating the Pilgrimage, 24-25 . 483 Agyin-Asare, Celebrating the Pilgrimage, 13. 168 University of Ghana http://ugspace.ug.edu.gh Divisional Church Councils. Below the Divisional Church Council is the District Church Council which covers a smaller geographical area than the divisional Church Council. At the grass roots is the Local Church Board, which comprises the Branch Pastor, Church Secretary, Church Accountant and three others from amongst the Elders, Deacons, 484 Deaconesses and members. One function ofthe Local Church Board, which resonates with the subject matter of this thesis is in the area of discipline; "The Board shall serve as a disciplinary body for the Branch in respect of any other leaders of the Branch and Church members apart from Pastors, Elders, Deacons, and Deaconesses.485 The Church Board is therefore responsible for the maintenance of moral standards in the local Church. WMCI is one of the Charismatic Churches that holds women' s ministry in high esteem. The Church ordains women, and by 22nd May 2007 it had eleven female Pastors.486 Kalu is convinced that as a general rule, Pentecostal ministries give women the opportunity to minister their charismatic gifts at the ritual level, provided they do not challenge the patriarchal pOlity.487 WMCI however permits a female voice at. the top echelon of administration, as the Presiding Bishop 's wife is reckoned as the co-founder of the Church, and besides being the head of the Women's Ministry, she also deputises for her husband to chair the Executive Council of the Church. According to the constitution, "In the First PreSIding Bishop's absence, the co-founder Rev. Mrs Agyin Asare shall chair the Executive Council.,,488 According to Pastor Noah Twum-Asamoah, resident pastor of the Headquarters branch at Dzorwulu, the women ministers of WMCI are some of the most seasoned pastors 484 Agvin-Asare, Celebrating the Pilgrimage, 30. 485 Agyin-Asare, Celebrating the Pilgrimage, 30. Although WMCI uses titles such as Elders, Deacons and De aconesses, w hI·C h are very popular I'n the Church of Pentecost, (AG uses. on.l y Deacons), WMCI refers to the team ofleaders in a local Church as a Board rather than Presbytery, as obtams m CoP. nd 486 Interview with Rev Michael Arhin, Secretary to the General Secretary, Dzorwulu, 22 May 2007. 487 Kalu, African Pentecostalism, 152. 488 Agyin-Asare, Celebrating the Pilgrimage" 12. 169 University of Ghana http://ugspace.ug.edu.gh they could boast of, There is ample 'd . eVl ence of women occupying significant leadership positions in the administrative structure of the Church ' Th e Se cretary to t h e P reSl' d'm g B'[S h op, the Registrar of Miracle Ministerial College ' as well a s th e reSl' de n t pastor f th e K 0 wame Nkrumah Circle branch are all women.489 5.7.3 Position on Sanctification WMCI Statement of Faith does not directly mention the word "sanctification", Nevertheless the ethical aspect of their tenets is captured under the heading "The Fruit of the Spirit". Article 4, Item 8 of the Church Constitution declares, "We believe that every born again heliever in the Lord Jesus Christ should produce the fruit of the Spirit: Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness and Temperance" (Gal 5:22-23). As stated above, there is a direct correlation between sanctification and the fruit of the Holy SpIrit, since the attitudes referred to as the fruit of the Spirit represent the moral values that are expected of a Christian who is being sanctified, However, by interacting with some of the leaders and through participant observation, I have become convinced that WMCI belongs to the category of Pentecostals who believe in the doctrine of sanctification as a process, Unlike some Pentecostal groups who think certain forms of external expression denote holiness and high morals, the Church does not insist on a rigid outfit code and the so-called Pentecostal "modesty", This does not mean WMCI has no concern for high moral standards, According to Rev Noah Twurn-Asamoah, their practice is to preach about decent dressing and leave the choice to the members, who they trust to make responsible choices, Furthermore, the Church proscribes the use of alcoholic beverages in any form and would readily sanction members who are involved in promiscuous behaviour, such nd 489 Interview with Rev Noah Twum-Asamoah, Resident Pastor of the Headquarters Church at Dzorwulu, 22 May 2007. 170 University of Ghana http://ugspace.ug.edu.gh as adultery and fornication . Such sanct"I Ons may range from suspenSI.O n from full membershI.p for a period of three to six months or . III some extreme cases, outrI. ght dI.sm.Is sal from the Church.490 Furthermore, it is important to note that local Church discipline features prominently in the Church Constitution. Article 115, Item 18 of the Constitution addresses this very important aspect of Church life: b) If a person is accused of an offence of a nature that would affect the integrity, spiritual standard or testimony of the church, the person shall be brought before the Church Board (Matt. 18:15-17). When a member is found guilty: i) The Church Board may write him a warning letter. ii) He may be suspended from holding any office in the church i.e. member of any church department, departmental head, treasurer, secr~tary etc. during this time, he must be taken through counselling and the Word of God and prayer by the pastors of the church. iii) After a period of time, when the Church Board is satisfied that the accused has undergone adequate correction and discipline, he may be restored to his former position. iv) A church member who is dissatisfied shall have right of appeal to the DistrictlDivisionallNational and if possible General Counci1.491 Although this Constitutional provision appears to be principle-based and "legalistic", to use Fletcher's words, it gives due consideration to the impact of any disciplinary action on the individual and directs that the process be monitored through to the point of restoration. This is discernible in the clause that provides for counselling and prayer support by the pastors to help the person reform. Moreover, the person is graciously offered the second chance, as one could be restored to his or her former position - unlike, for instance, the Church of Pentecost, where the suspended leader has no chance to ever take up his or her former leadership position again. 0d 490 Interview, Dzorwulu, Rev Noah Twum-Asamoah, 22 May 2007. 491 Word Miracle Church International Constitution. (N. p; n.p., 2003), 73-74. 171 University of Ghana http://ugspace.ug.edu.gh 5.8 Redeem Evangel Church 5.8.1 Historical Background The founder of Redeem Evangel Church (REC), Rev Christopher Atta Titriku, who hails from Akoefe-Tokor, a village near Ho was born on 18th Januaryl957. His educational pursuit stalled temporarily after he successfully got his Middle School Leaving Certificate, due to financial constraints. He enrolled as a plumbing apprentice at St Paul's Plumbing Works in Accra and graduated in three years (1973 - 1977). Rev Titriku later upgraded himself by studying for and earning the National Vocational Training Institute Grade II Trades Certificate. This enabled him to secure a job as an Assistant Plumbing Foreman with Beno Construction Company Limited in Accra. Rev Titriku got converted to Christianity in 1977. According to Deh and Adjei, his co- biographers, Titriku "had a divine visitation of the Lord on three different occasions in regard to his divine calling and ministry.'.492 It is significant to note that although this Church was initially founded in Accra, the founder later decided to relocate his headquarters to a provincial town, Ho, capital of Volta Region. The Church began when Rev Titriku started a prayer group at Achimota in 1978 with eleven members, known as Redeem Prayer Group, who met regularly to pray and embark on e'.ungelism. With time, the group expanded and the name was changed to Redeem Evangelism Incorporated. It is noteworthy that Rev Titriku, and some of the Charismatic Church leaders did not have any significant level of theological education before embarking on ministry. The group later organised outreach programmes to a couple of towns in the Volta Region, including Worawora, Peki Dzake, Guama, Nsuta and Kpedze. This group 492 K. K. Deh & E. L. Adjei, Life Story of Rev Christopher Atta Titriku. (Ho: Dickwin Press, 2007), 7. 172 University of Ghana http://ugspace.ug.edu.gh became the foundation members of the Redeem Evangel Church. After this initial phase of ministry at Achimota, Titriku enrolled at Christ is the Same Training Institute of Evangelism and passed out with a certificate in Evangelism in 1978. On completion he held a crusade at his hometown, Akoefe-Tokor, near Ho, which resulted in the planting of the Redeem Evangel branch. Rev Titriku again embarked on further studies in theology at All Nations for Christ Bible Institute in Benin-City, Nigeria, where he pursued a Diploma in Christian Discipleship and graduated in 1980. All along, the main target and focus of Rev Titriku's ministry has been the Ewes in Ghana and Togo. This is attributable to a directive he claims to have received from God just before returning from Nigeria, when God told him to join his own people, the 493 Ewes, and minister to them. It was upon this instance that he left the Accra branch at Christian Village in the care of Rev Essau K, Amezado, to settle at Ho and have full time oversight of the Akoefe-Tokor Church. In 1986, Rev Titriku started another branch of the Church at Ho, which was initially called Redeem Evangelism Incorporated. The Ho Church grew rapidly and soon became the headquarters of the network of his Churches. Eventually the name of the Church was changed to Redeem Evangel Church (REC) in 1989. Currently REC has a theological institute at Ho, known as Evangel Ministerial Training Institute, which was inaugurated in 1999. By December 2006, the Church had a total of twenty-two branches: fourteen in Ghana and eight in the Republic of Togo. 493 K. K. Deh & E. L. Adjei, Life Story ofR ev Christopher Alta Titriku, 13. 173 University of Ghana http://ugspace.ug.edu.gh 5.8.2 Administrative Structure The administrative structure depicted by REC do es no t read 'l 1 y SU.l t t h e n"gld c Ia ssl' fil catl.O n f 0 Episcopal, Presbyterian or Congregationalist patterns. The Church, similar to the Church of . Pentecost, seems to reflect a dimension of all three approaches in church governance. The local leaders of REC are elders, deacons and deaconesses; however the highest decision- making body in the local Church is the Pastor and Elders Board, which suggest a kind of representative (presbyterian) approach. Nevertheless REC also exhibits centralised or hierarchical trends, where much authority and power is vested in the General Overseer who alone has the prerogative of ordaining new Ministers of the Church and assigning duties to all workers.494 Membership of the General Council of Elders comprises the General Overseer, General Secretary, National Treasurer, all Regional Overseers, appointed District Pastors and selected lay members. Next in line, and directly responsible to the General Council is the Regional Council, constituted by a Regional Overseer, Regional Secretary, Regional Treasurer, all District Pastors in the Region, and any such other members as the Regional Council shall direct.495 Similar to the Assemblies of God structure, REC has District Councils that come between the Local Church Boards and appropriate Regional Councils. The District Council of Elders consists of the District Pastor, all other Pastors or Presiding Elders in the District, District Secretary, District Treasurer, and one Elder from each Local Church Board. Local church discipline and maintenance of moral standards is the responsibility of the Local Church Board. The Constitution stipulates that "in matters of punishment, it [the Board] shall, as much as possible comply with the provisions contained in the Constitution".496 494 Constitution of the Redeem Evangel Church (unpublished document, 1998),32. 495 Constitution of the Redeem Evangel Church, 25. 496 Constitution of the Redeem Evangel Church, 30. 174 5.S.3 Position on SanUctnifiivceartisoitny of Ghana http://ugspace.ug.edu.gh REC records a very comprehensive declaration on sanctification. The presentation is so detailed that, one is left in no doubt, after reading, that the Church believes in progressive sanctification. Below is the relevant excerpt from the Church Constitution: Sanctification - We believe ~hat without Christ we were in the world performing its sinful deeds, exercIsed by the lusts and craving, but at our conversion we were set apart from the tyranny of Satan, dominion of a sinful nature and contamination of a vile, worldly system unto a Holy and righteous God. Positionally, in Christ we were set apart unto God; presently we are progressively set apart unto God through the work of the Holy Spirit in the believer each day as he wars against the sinful nature; and futuristically, we will be glorified when our bodies will be resurrected and translated into the exact likeness of God, Christ's glorified body; separated unto God eternally. (Corinthians 1, 2; II Corinthians7; Hebrews 10:9, 10, 14; Thessalonians 3:12, 13). Article III Item 10 H. 497 This constitutional provision begins with a description of the sinful state of the believer before his or her conversion and the setting apart or devotion of the individual's life to God upon conversion, which is referred to as positional sanctification. It then proceeds to explain progressive sanctification, which is a daily exercise accomplished by the Holy Spirit in the believer's life. In view of the level of attention REC gives to issues of mora.lity, a significant portion of the Church Constitution is devoted to discipline. Article XVII, Item 4, titled "The Administration of Punishment within the Church" deals with the various categories of offences, adjudication procedure, respective punishments, and the processes of restoration. For instance Item 4 (1) (a) under the Article XVII declares: Some matters require Church punishments: Offences committ~d op~nly within the community leading to a scandal to the Church shall ment pUnIshment as follows: 497 Constitution of the Redeem Evangel Church, 6. 175 University of Ghana http://ugspace.ug.edu.gh (a) Offences such as id?latry, partaking tn fetish rituals, juju, sorcery, stealing, adultery, fal~e .swearIng, suicide attempts, human exploitation, leaving h~sband or ~Ife 10 search of wealth through dubious means, refusal to care for wIfe and chIldren, cruelty, and similar offences.498 An elaborate system of adjudicating misconduct of members is outlined in the same constitutional provision. This involves investigation and arbitration of the Church Board to establish the gUilt or otherwise of the accused. Additionally there are detailed pronouncements as far as sanctions for specific offences are concerned. Some of such punishments are: 1. Suspension from the Lord's Supper [a symbolic congregational ritual meal] once or twice. 2. Indefinite suspension until the culprit shows signs of reform, which shall be announce d to t h e congregatI"On fI n ecessary. 499 In extreme cases the Church Board is compelled to issue expulsion orders. According to Article XXVI Item 5, complete expUlsion from the Church shall be announced to the Congregation. Essentially this is the severest punishment, which shall be applied on persons who have ignored all warnings and rebukes. (a) Where the member voluntarily partakes of pagan rituals such as juju, sorcery, magic, soothsaying, spiritism, sacrifices etc. (b) Acts that violate the Gospel and Christianity, such as polygamy, and endogamy. (c) Other offences such as incest, fornication, adultery, sedition, stealing and false swearing. 500 (d) Taking the Church to a Court of Law. 498 Constitution ofthe Redeem Evangel Church, 55. 499 Constitution of the Redeem Evangel Church, 62. 500 Constitution of the Redeem Evangel Church, 62. 176 University of Ghana http://ugspace.ug.edu.gh One notable feature of the section of REC Con· Stl'tutl' on on Ch urc h d'I SC1'P1 'm e I"S 1t S specl'f il C and comprehensive delineation of various misconducts and the appropriate responses from the Church, This is a positive shift from other Church constitutions which only make general and indefinite statements concerning moral issues, However, the mention of "endogamy" as a practice that violates the Gospel needs to be reviewed, as endogamy only means marrying from one's own tribe, which is acceptable to many Christian traditions, 5.9 Conclusion A close examination of the leadership structure and constitutional provision of some selected Pentecostal Churches reveals a significant concern for high moral standards among congregation members, and more importantly, in the ranks of leadership, This concern demonstrates a bias towards deontological ethics, where constitutions spell out rules of conduct and their attendant sanctions, Although one cannot deny the importance of such regulatory documents in the life of institutions, not least, the Church, with its extreme concern for moral rectitude, the interpretation and specific application of constitutional provisions should avoid a legalistic and oppressive ethical regime, It thus behoves the Churches to provide institutional support and encouragement to promote exemplary moral behaviour, By so doing the Churches would be giving adequate attention to the result and impact of Church discipline on individuals, giving them self-worth, and avoiding the telldency of using institutional structures to oppress the weak, Although the relevant documents of almost all the Churches under discussion focus on approx"lm atmg h'I g h moraI standards, the personal choices of individual PentecostalJCharismatic leaders could be guided by a variety of ethical approaches, The next 177 University of Ghana http://ugspace.ug.edu.gh chapter therefore explores the realities of practiCal ministerial ethics which occur within some Pentecostal/Charismatic establishments as well as in the personal lives of the leaders. 178 University of Ghana http://ugspace.ug.edu.gh CHAPTER 6 ISSUES IN PENTECOSTA L/CHAR!SMATIC MINISTERIAL ETIDCS IN GHANA 6.1 Introduction The moral moorings of Christianity, which we have discussed so far, suggest that those in Christian leadership are expected to be moral icons. The author of James' epistle admonishes, "Not many of you should presume to be teachers, my brothers, because you know that we who teach would be judged more harshly" (James 3: 1). This assertion requires that the Christian leader or "teacher" should know better and as a result, excel in manifesting the values of the Faith; since his or her standard of behaviour becomes the yard stick for his or her followers. It is also important to note that Christians are cautioned in the same text to avoid a presumptuous rush into leadership, if they cannot live up to the exceptional moral demands of the office. No wonder Church members, the general public and the Press in particular take pains to hold Christian leaders accountable for the moral values of the Faith they profess. In this chapter I have ventured to establish a biblical framework for ministerial ethics by interpreting and applying some of the relevant Bible passages to ministerial conduct. In addition, I have examined the impact of Ghanaian cultural values on the institutional structures and personal choices of the Pentecostal churches and their ministers. Furthermore, institutional provisions in terms of ministerial ethical codes and disciplinary procedures in the selected churches have been explored to appreciate their adequacy in responding to ministerial ethical challenges. Beyond that the contemporary situation in some Ghanaian 179 University of Ghana http://ugspace.ug.edu.gh Pentecostal ministries is examined t o dI' Scover how so'cIa l norms, sp.m .t ual and .Ins.tItu.tIO nal factors, as well as personal choices interact to shape thel'r mora I st an da r ds 'In mI.n.IS t ry. 6.2 Ministerial Ethics: Biblical Standards To reiterate (see Section 4.2), the Old Testament significantly projects the themes of holiness, , Ir righteousness, sanctity of life, fairness, justice, self-control, compassion for the vulnerable I and faithfulness, among others. Israel's response to these ethical stipulations defined the quality of their relationship with Yahweh and with one another within the covenant community. Leviticus, to a considerable extent emerges as the ministerial manual and ethical code for the priests in Judaism. Harris (see Section 4.2), suggests that Leviticus expresses God's laws to regulate the conduct of the people under the administration of the priest in both mundane and cultic life of Israel. Although Leviticus is appreciated as the priestly moral and sacerdotal code of the Old Testament, Wenham has rightly observed that it is impossible to study the theology of Leviticus in isolation of other books of the Pentateuch, especially Exodus and Numbers.501 For instance, Exodus describes the mediation ofthe Sinai Covenant and the erection of the tabernacle, which are all central to the functions of the priests. Furthermore, Wenham is convinced that the theme of God's presence in Leviticus is not limited to worship, but permeates even the mundane duties of life, insisting that "The I behaviour of each member of the covenant people must mirror that of God himself (20:7).,,502 I Vun Rad, reflecting on the Yahweh's presence in Israel intimates that the presence demands a ~ i stipulated standard of behaviour, which was regulated by God's holiness within a framework • of specific rules that had to be carefully observed.503 Focussing on God' s demand for holiness, Wenham suggests, '''Be holy, for I am holy' (11 :44-45; 19;2 ;20;26) could be 501 Gordon J. Wenham, The New International Commentary on the Old Testament: The Book of Leviticus. (Grand Rapids: W, B. Eerdmans, 1985), 16. 502 Wenham, The Book ofL eviticus, 17. , . . .. 503 Gerhard von Rad, Old Testament Theology, Vol 1: The Theology of Israel s histOrical TraditIOns, D. M. G. Stalker (tr.) (Louisville; Westminsiter John Knox Press, 1962,2001). 180 University of Ghana http://ugspace.ug.edu.gh tenned the motto of Leviticus." It was the duty 'ofthe priests to distinguish between the holy and the common and between the unclean and the clean" (10:10).s04 Wenham further intimates that anything given to God is holy, the oblations, the tabernacle and its equipment, as well as the Sabbath and the other religious festivals.sos Furthermore, the sanctification of the priests is well appreciated in Leviticus, "A person dedicated to the service of God is holy. Pre-eminently holy in this sense are the priests (Lev 21 :6ff)."s06 However it is noteworthy that the Old Testament priesthood was hereditary, and as to whether all the priests had the innate capacity to approximate to these exceptionally high moral demands remains debatable. Consequently the problem of moral failure among religious leaders became a prominent theme for the prophets, who were inspired to call their colleagues in religious leadership to order. Jeremiah for instance exposes the false prophets and priests who abused authority in his day: The prophets prophesy lies, the priests rule by their own authority, and my people love it this way. But what will you do in the end? (Jer 5:31) Commenting on this passage, Charles Feinberg avers "Those who should have been the chief moral backbone of the nation had treacherously denied the Lord's commitment to them. The leaders have become misleaders. Foremost among the guilty were the false prophets ... next to them were the spineless priests 'who ruled by their own authority",507 Similar accusations directed at the priests occur in Ezekiel 22:26; Zephaniah 3: 34; Malachi 1: 6, among others. 504 Wenham, The Book ofL eviticus, 22. 505 Wenham, The Book ofL eviticus, 22. 506 Wenham, The Book of Leviticus, 22. , . 'th the New International Version: Jeremiah, 507 Charles L. Feinberg, The Expositor s Bible Commentary WI 1'01.6. F. E. Gaebelein (ed.). (Grand Rapids: Zondervan, 1986),418. 181 University of Ghana http://ugspace.ug.edu.gh Paul wrote what may be regarded as th e most systematI.c and : ' ~ell developed documents on I Christian leadership in the New Testament in his epistles to ~imothY and Titus. First and Second Timothy and Titus address various aspects of Chri:stian ministry; however, the portions which are directly relevant to ministerial ethics occur in lTimothy 3; 5:17-23 and I Titus 1: 6-8. In these passages, Paul delineates the timeless moral values and standard of conduct that are deserving of a Christian leader: "Now the ove~seer must be above reproach, the husband of one wife, temperate, self-controlled, respectable; hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must I I manage his own family well and see that his children obey . bim with proper respect" i . (lTimothy 3:2-5). Titus 1:6-8 is similar in content. ! ! ITimothy 3:2-5 reveals that the pastor's testimony is his greatest treasure; as one is requested in the first instance to be above reproach, aVtJrZA.'1I17ITOr;. This, \lccording to MacArthur, does not mean sinless perfection, as no human being could ever mee~ t~at prerequisite. He suggests it is "a high and mature standard that speaks of being a consist¢nt example."Sll Stott also, in interpreting avar:zA.'1!J.7ITOr; rejects any suggestions of sinless perfection; he thinks it refers to a i blameless reputation, which manifests in irreproachable obser~able conduct.512 For lack of I I space, I would select from Paul's list of character prerequisite~, "the minister's family life", "temperament", and "attitude to money" for further comme~t due to their relevance and significant moral import. Paul's standard of the tJrZ(J1(Or;, oversyer being "the husband of but one wife" has been variously interpreted. Whilst some think it means "married only once", the most universally accepted interpretation is monogamy, that fS having only one wife at any 511 John MacArthur, "The Character of a Pastor", in Pastoral Ministry: Ho~ to Shepherd Biblically, (Nashville: Thomas Nelson, Z005), 68. . 512 John Stott, The Message of 1 Timothy & Titus, (Nottmgham: IVP, 1996), 9Z. 183 i · fme M AUrtnhi versikty of Ghana http://ugspace.ug.edu.gh513 i gIVen 1. ac ur ta es his interpretation beyond : just an acceptable marital arrangement, to exclude those guilty of marital infidelity from the ministry; "we believe the Bible clearly teaches that once a man falls in the area of sekuality, he is unqualified for pastoral ministry any 10nger.,,514 The next character quality fofour consideration is V1J'fJaAIOV "temperate", which in classical Greek meant "not mixed with Wine ,,515 and later assumed the ; , broader sense of "temperate" or "sober". In Anderson's view, the suggestion here is to be self controlled, especially in the area of appetites, where the !pastor avoids gluttony, and ostentatious living.516 i According to O'Meara, "history is not only the situation of the church; it is the church's mentor",517 therefore no adequate exploration in ministerial eth~cs can be undertaken without J i a brief reference to church history. Two authors who have examined the ethical implications of Christian ministry over the generations are Pierce, Ministerial Ethics5J8, and Stitzinger, "Pastoral Ministry in History".519 Each of them identifies and attempts to explain some ofthe defming events and personalities that characterised the vari9u~ significant epochs in the Church's ministerial legacy. Stitzinger's five-epochal model is easier to comprehend, compared to the eight-era demarcation of Pierce. Stitzinger's segmented periods comprise, the biblical period, early Christian Church (A.D. 100-476), th~ ~edieval period (A.D. 476 - 1500); the Reformation period (1500 -1648), and the modem pri~d (1649 - present). One of 513 Ralph Earle, The Expositor's Bible Commentary with the New Internati(mal Version: 1&2 Timothy, Vol. 11. F. E. Grebelein (ed.). (Grand Rapids: Zondervan, 1981),364. . ., . 514 MacArthur, "The Character of a Pastor", 68. The biblical baSIS of thiS absolutIst stance on excludmg those guilty of marital infidelity from ministry is hard to find. One wonders why .those ~ho breach the other stipulations on Paul's list in ITim 3:2-5, such as hospitality, sel~-control, and th~ rIght attitude to money.are not also dismissed. An argument from church history, where laxJty to sexual misconduct has bred persistently ~romiscuous ministers, appears more convincing. 15 Earle, The Expositor's Bible Commentary: l&~ Timothy, Vol.ll, 364.. i 510 Robert C. Anderson, The Effective Pastor. (Chicago: Moody Press, 1985), 7. 517 0 , Meara, Theology of Pastoral Ministry, 83. .., '. . 518 T. Burton Pierce, Ministerial Ethics: A Guide for Spirit-Filled Leaders. (Sprmgfield. loglOn Press, 2000), 83 ~l~:~es F. Stitzenger, "Pastoral Ministry in History" in Pastoral Ministry: How to Shepherd Biblically, J. MacArthur (ed.), 27-46. 184 University of Ghana http://ugspace.ug.edu.gh the most influential documents on ministerial ethics The Rule of Benedict emerges from the medieval era and still has an enduring impact on European Christian and social morality 520 Ch" h' I today. Ittister as accomplIshed a remarkable task by writing a commentary on The Rule of Benedict to make its application relevant to contemporary ~imes. The following excerpt I , which is an interpretation of the specific rule quoted is deeply perceptive on accepting responsibility for one's faults and repenting ofthem: Chapter 46 "If someone commits a fault while at any work ... either by breaking or losing something or tailing in any other way in any place, he must at once come before the abbot and community aid ,of his own accord admit his fault and make satisfaction. If it is made known through anot~er, he is to be subjected to a more severe correction.,,521 Chittister's reflection on this rule is:' Benedict clearly never supposes perfection in a Benedictine community ... what Benedict does require, however, is a sense of riesponsibility ... What everyone does affects all others and it is to everyone that we owe accounting and apology and reparation ... The notion that everything we do affects others and stands to be budged by them constitutes a concept of human community t h at I.S Io ng I ost. 522 I Chittister' s application of the same rule to contemporary societ)f is ~xtremely revealing: In this world, corporations gut the center out of forests I and say not one word of sorrow to the children of the world who will inhe~it the dry and eroded mountains on which the trees once grew. Bankers take profits that close business and say nothing to the people made homeless by the deal. Politicians make policies that rape the Third World and say not a thing to whole nations held hostage to greed. Individuals [pastors inclusive] overheat, overco.nsume, and overbuy until the resources of the globe are waste~ away to nothlOg and we t h1'n k noth 1' 09 0 f 1't. 5 23 520St B ene dI' Ct , Ton e Ru I eo1St Benedict in English , Timothy Fry\ (e. d.). .Col.l.e gevillek: Thhe' Li"t urgicda l P.r ess. , I1 982f. [nh I' S pre f:a ce, Fr y sugges ts that although St Benedict wrote pnmanly ,or mon , s, IS souhn f iftp nnchIp eds r 0 d workin and livin to ether have proved relevant to people of all classes ~f SOCIety tm:oug I ee~ un. e years" gp age 9. Thge m. g fl uence f Th Rule of Benedict on European emotIOnal expressIOn of happmess m a 0 e ".. d ,. h d gentle ' smI,l e rather than garru I ous I aug hter is attributable to rules 52'- 54,b Pre,er mo . eratIOn Im shpe ec" an speak no fooli.s h chatter, not hm' g J.U s t t 0 provoke laughter'' do not love. Immoderate or OIsterous aug ter page a I 521 St Benedict The Rule ofS t Benedict in English, 68. : ' 522 Joan ChI• ttI" ster, The Ru Ie OII'B 'J ene dI'C t.· Insightsfior the Ages. (New York: Crossroad, 2006), 129-130. 523 Chittister, The Rule ofB enedict, 130. 185 Scriptural stipulations Uanndi vleesrssointys for f Ghha nah h htt' p://ugspa.ce.ug. ..edu..gh. om c urc IstOry notwlt9standmg, m vanous contexts, the ability of Christian leaders to observe high ethical standard~, which in tum accords them the moral authority to instruct others, has often been called to question. That is why we now ! want to examine the practical realities of PentecostalJCharism~tic Church leadership to find out how far they have approximated to the biblical yardstick forim inisterial ethics. I 6.3 Institutional Provisions and Personal Standards 6.3.1 The Call and Philosophy of Ministry The sovereignty of God's purpose for calling individuals into :Christian ministry defies any objective and logical analysis. O'Meara ascribes the call totallt to divine activity: "I am my vocation, for God who created my individuality out of finite potentials is the same God who has introduced me into his wider plan of meaning and life. It is out of this interweave of my personality and promise that my vocation, God's various calls emerge."S24 By implication, the individuals who are called into Christian ministry have be~n created such that they can only fulfil their purpose of existence by serving in the ministry. However, from the human perspective, the call to Christian Ministry may normally be authenticated by the three factors of personal inner convictionl the testimony of others, and the results or impact of demonstrated leadership ability. Firstly, the dimension of one's personal conviction is extremely important because the ministry demands character, talent, and sacrifice, without necessarily generating the desired financial reward. A strong inner conviction provides the necessary motivation and encouragem~nt to withstand pressure and psychological strain in the ministry. This aspect of ministerial calling can however be so subjective that its defining parameters may be difficult to identify. Secondly, the observation 524 O'Meara, Theology ofM inistry, 208. 186 University of Ghana http://ugspace.ug.edu.gh of mature Christians concerning a person's abiiity and potential for Christian leadership, in many cases, seems to be a useful guide that helps individuals to decide for the ministry. Evidently those who have much experience in Christian leadJrship possess the capacity to detect latent ability and character strength in others for the ministry.525 According to Oden, The ~all to ministry requires not only a private, inward, intuitive feeling that one IS called by God to ministry; if we had only that; we would invite the abuses of self-assertive, subjective, individualistic self-righteousness. To avoid these abuses, it also requires the affirmation of the visible, believing community. It is the church that outwardly confers the office ofministry.s26 This kind of recommendation from a Church context seems to serve as an expedient external confirmation of the inner conviction of the call to Christian leadership. Since many Christian leaders grow up or develop within a Church or Christian comthunity, it is expected that the individual might have had some opportunities for service, withl positive results. Such fruitful Christian duty offers another external proof, and a source of confidence that the person has potential for the ministry. At the heart of the issue of proper conduct in ministry is the ~ndamental concern of why a person decides to become a minister of the gospel. Montayo is convinced that "The formulation of a statement of purpose is another way of referring to a philosophy of ministry. For a pastor, a philosophy of ministry must come from the m.andates addressed to Christ's Church."s27 In an attempt to find out the motives for entering tre ministry, this researcher requested of some PentecostaVCharismatic pastors to disclose' their personal philosophy of ministry or the basic guiding principle in their ministry, and their responses are rather revealing. It is interesting to note that many of them did not even think of such a principle 51-5T hi•S approach could b e su b~' ec t t human fallibility as there are instances of experienced ministers 0 . ., . t' recommending or mentoring people who later fall III MIll.IS, ry. . . 526 'T.'h / Essentials oifMInlstry. (San FranCISco. Harper & Row, 1972),20. Thomas COden, Pastora eo ogy, ." . M A h (d ') P / Mo' , 5A2lex 7D. M'o ntoya, "Approach m' g a Pastoral Ministry SCripturally III J. ac rt ur e. astora InIStry, 48. 187 ,i I University of Ghana http://ugspace.ug.edu.gh until the question was asked of them 1 ft . 0 en h a dto" giv e some time for the person to rumm. ate before 1 could get the following answers from some of th e mU.).IS t ers: "T d d b 0 respon an 0 ey His [God's] divine call upon my life,,;528 "Preaching the gospel and healing the sick,,;529 "To serve my generation and advance God's kingdom,,;53o "I am jin ministry because God has ca1 1 ed me".,5 31 "T kn 0 ow an d fulfil 1 God's will." 532 One of the. few ministers533 who had a It ready philosophy of ministry was Apostle Ofori Yeboah, La Area Head of the Church of r Pentecost, who was in ministry "to serve God and mankind." I 1 I The philosophy of ministry serves as a guide, whose usefulne~s is underscored by Montayo "It becomes the map to keep him on track, a guide for his course of action, to correct him when blown astray by the hazards of ministry, and an encourageplent to his life when the weight of the task burdens and almost overcomes him.,,534 He further admonishes that if a I minister has a flippant understanding of the purposes of the church, they would use pragmatic, carnal, and even sinful approaches to accomplish their personal goals in ministry.535 Developing a comprehensive philosophy of ministry, as well as committing one's self to a consistent ethical system will continue to challenge Ghanaian Pentecostal/Charismatic ministers. \ My suggested philosophy of ministry is: The minister is "a person devoted to God who serves t the best interest of God's people from God's perspective." This: statement considers Christian l ! ministry from three perspectives; the first one being, the indivi~ual who engages in ministry .f th 528 Karim Awuni a New Entrant in the Church of Pentecost Ministry, interview 27 May 2008. th 529 Rev Duke Ot~o, founder of Chosen Vessels Ministry at North Kaneshie, interview, New Fadama, 30 May 2008. . . . . . th 530 Rev J. C. Agbesi, The Church of Pentecost, Achimota Dlstnct Pastor, mtervlew, ~ccra 29 May 2008 .. 531Rev M. Nana Banyin Arhin, Associate Pastor of Headquarters Branch, Word Miracle Church InternatIOnal, interview, Accra, 1st June 2008. . ' th 532 Rev Kwefio Pastor of Tesano Assemblies of God Church, mtervlew, Abeka, 8 June 2008. th 533 Sermon at P~ntecost University College, Accra, 10 June 2008. ! 534 Montoya "Approaching a Pastoral Ministry Scripturally", 49. 535 Montoya: "Approaching a Pastoral Ministry Scripturally", 49. 188 considers him or herseUlfn aisv ea rpseirtsyo no fs eGt hapaanrta f lohr tGtp :d//ugo an d s hp'a ce.ug.edu.gh1S purposes. Right fr om th e ou t se t , h Ch" M" . i t e nstlan m1ster 1S aware that his life and service are regulated by divine principles rather than personal agenda. Secondly, the target group receiving the service (Church members) are identified with God, which implies that they belong to God; hence they cannot be abused or taken for granted. The last segment, which is the most important, is to offer ministerial service from "God's perspective". The overridin~ concern that could help a Christian minister make responsible ethical choices is the awar€ness that ultimately he or she is accountable to God. There is therefore the need to be consclous of, and evaluate personal I convictions, as well as the social and institutional framework w~thin which one operates from I God's perspective.536 ! I 6.3.2 Administrative Structure and Ministerial Ethics The prevailing administrative structures in many of the PentecostaVCharismatic Churches suggest an appreciable concern for high ethical standards. And it). affirmation of Willimon's assertion that running a church without any structural means of clergy supervisio~ is an ethically dangerous arrangement, 537 many of the churches have established ethically responsive supervisory structures. The systems of calling, training and supervising the individual in ministry, all demonstrate various degrees of cOn)mitment to impressive moral principles. Arguably the amount of attention a particular denomination gives to ethics in the various facets of ministry would generally determine patterns of conduct of the leaders. 536 Institutions, including the Church, sometimes make laws a~d en~age. i~ p~actices that serv~ the interest ?fthe people in power. In modem times, stories of Pentecostal ~~~ansmatJc mmisters who caus~ ~atJents to deterIorate by detaining them, instead of sending them to health faCIlItIes for trea:~ent, and the chaI~I~g and :na.ltreatrnent of lunatics at prayer camps are rife. In addition, abuses such as demo~!Zln~ peopl.e and rummg theIr lIves under the gUIse of revelation are common features of some PentecostaUChansmatic ml!1.Isters; Adwoa Konadu (not her real name) told this researcher of a Pentecostal Church she attended at Dansoman, where women who .failed to join their husbands in the Church were branded as witches by the ~ounder. The outcome of such accusations was to encourage such men to sue for divorce and marry someone else In the Church. 537 Willimon, Calling and Character, 71 . 189 University of Ghana http://ugspace.ug.edu.gh The ethical benchmark of the Church documents , as 0 b serve d'm th e prevIO. US c ha p t er, appears largely to be principle-based. However the application of these principles, against a cultural backdrop of patriarchal control, could degenerate into la situational approach, where subjectivity may interfere with objective and logical assessment. Furthermore it becomes an issue of concern when the personal examples of some these leaders reflect standards that differ from the principles they claim to uphold. 6.3.3 Qualifications for Ministry In certain dimensions, the Ghanaian Pentecostal/Charismatic leadership scenario is hardly regulated. Institutional borders are difficult to establish, as ne~ Cmurches emerge frequently and some old ones could split to form different entities.~38 And since the Ghanaian I , Constitution upholds freedom of worship: "All persons shall have the right - freedom to practise any religion and to manifest such practice"S39 - it is as if no one can prevent the establishment of new Churches unless the founder fell foul o(the law. In line with this, the concept of calling or vocation becomes significant as it ushers many Pentecostal/Charismatic I leaders, with little or no ministerial training, into ministry. Some of the older Pentecostal Churches, such as Assemblies of God (AG), The Church of Pentecost (CoP), The Apostolic Church, Ghana (ACG), and some of the structured Charismatic Churches such as Word Miracle Church International, Redeem Evangel Church (REC) and Lighthouse Chapel I International (LIC) have clearly defined procedures for eng~ging someone into full time ministry. 538 T L Ad' h I red the impact of this phenomenon on Ghanaian Christianity in his book Secession .. estna as exp 0 L' . P bl' h 2007) H within the Charismatic Churches: Causes and Possible Solutions. (A~cr~: Ivmgwate~s u . IS ers, . e identified factors such as personal conviction, greed, lack of subm~;slO~5and doctrmal differences, among others, as factors responsible for the frequent disaffi~iations (see pages - ). 539 Constitution oft he Republic of Ghana, 1992; Article 21, Item Ie. 190 University of Ghana http://ugspace.Iu g.edu.gh For instance, in Assemblies of God (AG) anyon"e wh d' ' 0 eSlres or th'nks h I e or she ah s a ca1 1 t 0 become a minister must first discuss it with his local Pastor, who would in turn present the candidate to the Local Church Board for vetting. The next stage is to refer the candidate to the District Pastor, whose recommendation would qualify the candidate to apply to any of the I I . AG Theological Colleges. The candidate may have to pass an entrance examination for admission to the College of his or her choice. Normally, after a two-year diploma training programme, if the candidate is still focussed on AG ministry; he or she would have to be interviewed by a panel consisting of his Regional Executive and both the Dean and Principal i, , of the Theological College he or she attended. After the individual has been accepted into the AG ministry., he or she is regarded as an Exhorter, who can only preach and baptise, but cannot serve Holy Communion, bury the dead I or bless marriages. After a probation period of two years, the Exhorter writes an examination, where a pass, coupled with a favourable field appraisal from both the District Pastor and Regional Superintendent, qualifies him or her for ordination as a Licentiate. A Licentiate would execute every ministerial duty except the blessing of marriage. After three years, the Licentiate takes another examination, a positive result, supportJd by the recommendations of the District Pastor and the Regional Superintendent qualifies him or her for full ordination as a Reverend Minister.54o This well structured process of admission to the ministry is designed i for quality assurance in terms of ministerial ethics and performance. Many of the established Pentecostal Churches have similar procedures leading to ordination. The Apostolic Church however c8Jls ministers both by recommendation by senior ministers th 540 In etrv'le w, R ev S. Wenagm , Director of Administration, Headquarters, Accra, 27 June 2008. 191 University of Ghana http://ugspace.ug.edu.gh and prophecy,541 and ordains them after a probation period of six years.542 It is however worth noting that the practice of calling ministers through proJhecy is often abused in some Church contexts. Nevertheless the Apostolic Church, Ghana' has instituted the necessary check and balance of subjecting such prophecy to the scrutiny of the National Council of Apostles and Prophets for authentication. I also discovered through field work that in the Redeem Evangel Church (REC), the individual who expresses interest in the full time ministry is interviewed by the representatives of the General Council. He (the Church has only male Pastors) is then admitted to the Church training school for six months, a~d , he subsequently goes on attachment with a senior minister for six months. He is later posted and kept on probation for two years, and if at the end he merits it, he is ordained as an Assistant Pastor, who would still work under the supervision of a senior pastor. It is only when the person maintains a good track record over a four-year period that he is ordained as a I fully fledged minister of the Church.543 Word Miracle Church International (WMCI) Constitution has equally robust demands in character quality and performance standards for prospective ~pplicants to ministry. Article 74, Items 1 and 2 capture these prerequisites: (1) In accordance with lCor 12:2a and Eph. 4:11, Ministers of the Churc~ shall be those called into Office by revelation, prophecy or the recommendatIOn of the Executive Council. (2) A Person may qualify for Admission int~ ~he Ministry ifhe is Born-Again and baptized in the Holy S~mt. (3) Qualifies in terms of lTim. 3:1-7 and Titus 1:6-8. (4) Willing to learn 541 Th'I S occurs, whe re un de r th e clal'm of inspiration someone mentions another person's name as a candidate for the ministry, , h ' h B b h' 542 Inter'vle w, ApostI e K wad wo B a I'den Denson , General Secretary, The ApostolIc C urcn G ana, u uas Ie, th 17 September 2007, 54Int3erv.Ie w, Rev C h n.s toph er Atta T'It riku , Founder and General Overseer f 0 REC, Ho . 22nd J uI y 2009 , 192 University of Ghana http://ugspace.ug.edu.gh (5) A mature p.e rson .b u. t not exc ee d'm g fio rty-two (42) years of age. Thi.s pertam. s to the full time mmistry. . (6) He is obedient to the General Church Council. (7) He has sound body and .m l'nd as sh a II be proved by med.ical .exa.mm atl.O n. (8) He possesses a clear VOice without impediment of speech. (9) He possesses such amount of education as shall be dee~ed satisfactory.544 This evidence of institutional demands to assess and regulate entry into some Pentecostal ministries reveals that the Churches are concerned about moral standards and effectiveness in leadership. Nevertheless it is admissible that no human institution has absolute flawless and ! ! I infallible systems that could totally prevent abuse; hence, in spite of these safeguards one cannot rule out the possibility of misfits entering the ministry. It is the awareness of this probability that has motivated many of the Churches to institute disciplinary measures to check and correct misconduct in leadership, which would be discussed later. j 6.3.4 Ministerial Formation Om enyo, 545 0 gunewu, 546 O~' o 547 an d Larb!. have all observed that the Pentecostal movement was initially apathetic towards theological education in an academic context. According to i Omenyo, the response of the first generation Pentecostals to formal theological training was polemical, as they regarded theological seminaries as "theological cemeteries". Omenyo, however acknowledges that this trend has changed from the 1980s when Pentecostals began t>xpressing growing interest in theological education in Africa, with some of the new dtUrches establishing their own theological colleges.548 However, a close study of the curricular of some of the colleges surveyed by Omenyo reveals little emphasis on ministerial ethics. Ogunewu also laments how some Pentecostal leaders "abandoned their studies in 544 Word Miracle Church International Constitution, 45. 145 Cephas N Omenyo, "'The Spirit-Filled Goes to School': Theological Education in African Pentecostalism" O~bomoso Journal o/Theology, Vol. XII (2) (2008),41-57:. " 146 Leke Ogunewu, "Charismatic Movements and Theological EducatIOn: Past, Present and Future Ogbomoso Journalo/Theology, Vol. XII (2) (2008), 58- 82. 547 Matthew Ojo, The End-Time Army. (Trenton: Afrivan World Press, 2006), 236. 148 Omenyo, "The Spirit-Filled Goes to School", 46. 193 University of Ghana http://ugspace.ug.edu.gh order to engage in active evangelism" as th ey consl' de re d ~he call of God as the only Prerequisite for ministry 549 S' '1 . Iml ar to Omenyo's observation, he acknowledges that currently there is a change in mindset towards education and admonishes that Pentecostal theological education should be adequate both in quantl'ty and qual1'ty . 550 In an I. nt ervl' ew WI' th P rolce ssor i Ogbu Kalu (Professor of World Christianity and Mission, McC~rmick Theological Seminary, USA), he also lamented that in admitting people to the ministry many of the Pentecostal Churches use apprenticeship and in-breeding, where a potential minister just understudies a senior one instead of experiencing a considerable period of rigorous ministerial education. This, according to Kalu, results in "ministerial mal-formation". 5~ 1 Nevertheless linking success in ministry to education is no, t absolute , as some of the successful Pentecostal minsters did not have any theological training before embarking on ministry Miller and Yamamori 's observation on this issue is ilisightful, "We were surprised by how many of the highly successful pastors did not have seminary degrees. Some of them were well educated, but not in theological studies.,,552 Such cases are however the exception rather than the norm, and no one can underestimate the value of education in theological and moral formation in ministry. The co-authors have identified Jome of the factors impeding theological education among Pentecostal leaders as the high cost of college education and lark of a competent reliever for pastors when they are studying. Miller and Yamamori's 549 Ogunewu, "Charismatic Movements and Theological Education", 66. 5S0 Ogunewu, "Charismatic Movements and Theological Education", 74. 551 Interview, Accra, 20th June 2007. 552 Donald E. Miller and Tetsunao Yamamori, Global Pentecostalism: the New Face of Christian Social Engagement. (Berkeley and Los Angeles: University of California Press, 2007),195. For instance Bishop Dag Heward-Mills founder of one of the largest Neo-Pentecostal denominations in Ghana, embarked on ministry without any theological education, although he was origin~lly a m~dical doctor. This rais~s .the problem of relating charisma to education in ministry. For instance Q.Ulst mentIOns women who were IllIterate but have been used by the Holy Spirit to lead famous prayer centres In t?e Church of Pentecost, su~h as Maame Dede of Kade and Maame Grace of Edumfa (Quist, "Roles of Women In the Churc~ of Pentecost, 67). Such examples make it difficult to demand education as a prerequisite to Christian leadershIP· Nevertheless one can~ot exclude the fact that some level of formal theological education would enhance performance and extend one s scope of influence to various segments of society. 194 University of Ghana http://ugspace.ug.edu.gh response to the problem is, "Short courses in theology, practical ministry and biblical studies make more sense.,,553 Prof Chris Thomas has also suggested that quality continuous education for Pentecostal leaders already in ministry could help improve upon their ministerial conduct.554 The duration of training in many of the Pentecostal theological icolleges is short, and in some cases, so inadequate that the course component on Christian and ministerial ethics receives little attention. This situation could be responsible for the in~dequate knowledge on moral philosophy that seems to be demonstrated by some Pentec?stall ministers (Table 4). In addition, scholars such a Nel, Sarpong, and Kunhiyop have pemonstrated that the formal I reflective approach used in Western Christian moral education appears foreign to Africa. Nel suggests that the traditional African moral systems "may not necessarily be a philosophical or apprehensive system as text, but a system inductively construable from assumptions and actions of communities and individuals.,,555 Kunhiyop thinks it,is a futile effort for anyone to I attempt studying African ethics through abstract philosophical principles.556 Sarpong is also convinced that studying virtues and vices in abstraction is alien to the. Akan; "For it would appear that for the Akan, what a man is is less important than what he does. To put it more concretely, a person is what he is because of his deeds. He 40es not perform those deeds i bpcause of what he is ... no man therefore is 'good' or 'evil' outside the context of what he dues or omits to dO.557 Reconciling Sarpong's view with Gyekye's opinion poses a challenge to Ghanaian ethicists. Gyekye thinks the Greek pedagogical approach to morality is inadequate in making people ethical, therefore theological institutes should "put premium on 553 Miller and Yamamori, Global Pentecostalism, 196. 554 Interview, Dansoman, 9th February 2012. . . st 555 P. J. N' eI, "Mo raI'lty and Religion in African Thought" www.alol.mfo(accessed, 1 October 2011),35 . 556 Kunhiyop African Christian Ethics, 8. 557 P. Sarpong' , "Aspects fAk an Eth' s" The Ghana Bulletin a/Theology, Vol. 4.No.3, (December 1972), 40. 0 IC 40 -44. 195 University of Ghana http://ugspace.ug.edu.gh spirituality and moral virtue," and such institutions "ought to teach virtue and how it can be I' t d " 558 G ky ' , cu tlva e , ye e s emphasIs on the concept of "virtue", which is normally an abstract character quality conflicts with Sarpong's opinion which negat~s abstractions in Akan moral I , thought. With dissonant voices emerging from African schoiars on the right approach to moral education, those engaged in the discipline are challenged to hold abstractions and concrete forms of moral expression in eqUilibrium, I The emp ha " i , Sls on a practical approach to morality advocated by some scholars seems to be responsible for general impression of lack of deep reflection on ethical concepts among Ghanaian Pentecostal ministers, Many of those I interacted with demonstrated little awareness of the key theories and concepts in moral philosophy such as teleology and I . deontology, free will and human responsibility, situationism, ~nd ethical relativism, among others. Those interviewed would readily submit that they were Christian moral absolutists but when exposed to a hypothetical case of moral dilemma, they would suddenly shift position to become "situationist". In certain cases, their situationism has no philosophical grounding which correlates to Fletcher's concepts, Their idea of "situafionism" is one that makes a decision when they find themselves in a particular "situation", rather than Fletcher's principle of doing what love demands in the situation, Some prominent Ghanaian Pentecostal ministers interviewed seem to suggest that their ethics was duty-based, where the issue was clearly Slated in the Bible, but they would consider a teleological or siwationist approach in the case of an ethical dilemma,559 558 Gyekye, "Spiritual and Moral Leadership", 38-39, , 559 Th e sal' d mm" lsters m' e Iu d e, R ev Oko Bortei-Doku of the Pastoral C'are Dfepartment of Lighthouse Chfa phe l I 'I ( th ntematlOna Accra 13 J une 2007)', Rev Noah Twum Asamoah, ReSident Pastor 0 theh H' eadquaTrthe rsC 0h t he Word Miracle Chur~h International (Accra, 22nd May 2007); Ap~stle Dr M: K, Ntumy, C airman, e W:C f sl b 2007) However Rev Charles ApPlah-Boachle, General Secretary of Assemblies o Pentecost (La, 2 nd of God Churches m, 1 Fe ruary Ghana, thi'nSk hI' , S Church's , ethics I"S strictly and consi'stent \.y d uty-b ase d (A ccra, 22 J une 2007), 196 University of Ghana http://ugspace.ug.edu.gh With regard to duration of and intensity of training, PentecostaJs can take a cue from African traditional religions, where acolytes undergo intensive training from 6 months to 4 years (see Section 2.9.1). According to Ekern, "Akan traditional religion, trainee priests, priestesses and shrine devotees are expected to so discipline themselves that they would be transformed into , persons who are awake and spiritually sensitive to the promptin~sl of the deities as wen as the f I ! needs of communities where their priesthood will be exercised.,,56o From the EtJe context, ! I Dawubo Gavo, the priest in charge of Anyigbato Shrine at' Denu claims they normally observe a prospective priesthood candidate for six months before admission, and they train 56 them for a further three years. ! I want to suggest that, to hel~ il1lprove the moral formation (If their ministers, Pentecostal Churches could set a target of between 2 to 3 years training of new ministers; this suggestion is informed by both the Bible , and secular academy. Jesus' disciples followed him for three years before they were left on their own as leaders of the early Church. In addition many college programmes in the hpmanities require a period of three years for the student to adequately grasp the rudiments of ~ny discipline in order to earn a Bachelor's degree. ,t t The low level of formal theological education among some Cyurch leaders has not escaped I the attention of prominent academicians and other keen observers of the Christian I community. Professor Andam, Vice-Chancellor of Kwame Nkrumah University of Science f and Technology (KNUST) is reported to have insisted that there was a crying need to extend t i the training period of pastors; "the situation where studentf graduate from some Bible t training schools after three-months' training was wrong, since those graduates lacked the 560 John D. K. Ekern, "FuI f1il lm' g Y our Ml'nl'stry'. Some Biblical Reflections", Trinity Journal of Church and Theology, Vol. XV, No. 1. (January 2005), 28. I S611nterview, Denu, 2nd April 2012. 197 University of Ghana http://ugspace.ug.edu.gh right training in the scriptures."s62 Similarly Rev W. W. Marfo, on a religious programme dubbed "Open Doors", monitored on Unique FM on 26th Octoper 2008, decried the practice where people who think they have been called rush into ministry without training, thus having little knowledge about the dynamics and ethics of ministry. He also identified the period of three years of training as adequate for those who aspire to Christian ministry. 6.3.5 Application of Ministerial Ethical Codes and Constitutional Provisions Since each Pentecostal denomination has an identifiable polity, the stipulations of its ministerial code of ethics may be designed to suit the particular context. For instance, those ! , who practise the centralised system of administration , such Il as the Church of Pentecost, ! request of their ministers to comply with po stings and transfers without raising any objections. Whilst on the other hand, the Congregational Churches, for example, Assemblies of God, allow their ministers, in many cases, to settle in congregations of their own choice. I In certain instances, the approach of some of the Churches to: ethics appears so rigid, with little sensitivity to the impact of policies on the individuals involved. Th.is is often revealed in the application of Church discipline; whilst some of the centralised Churches, for instance, the Church of Pentecost would apply outright dismissal, without restoration, to cases of immorality like embezzlement of funds and sexual misconduct, Io thers, such as Assemblies of I Gvd, Redeem Evangel, Word Miracle Church International and Lighthouse Chapel i- International would rather rehabilitate the offender and encourage him or her to continue or t I return to ministry after complying with the sanction period. ~ I, d T' T al'ning of Pastors - Prof Andam". Daily Graphic, (6th S6ZMa.xII Dus Attah "Exten Ime lc:o r r October 2005), 30, 198 University of Ghana http://ugspace.ug.edu.gh One major problem with some of the Pentec~stal ministries is that they have no clearly defined and docwnented code of ethics for their ministers, although the same institutions hold the individuals accountable for unethical behaviour. The Churches that could not provide a i documented ministerial ethical code when this researcher visited included the Apostolic Church, Ghana, Assemblies of God, the Chl!lrch of Pentecost, Redeem Evangel Church, and Christian Mission Dunamis. Word Miracle Church International (WMCI) is one of the few with a ministerial ethical code which the founder has developed into a book, Pastoral i Protocol: A Guide to Ministerial Ethics (See Literature Review, Section 1.5.3). Beyond the ; moral standards applied to the Ministry in Pastoral Protocol, the WMCI Constitution also makes provision for disciplinary action against ministers who, breach the code of conduct. Article 87 of the Constitution of WMCI is entitled Ministerial Discipline with the following stipulations: I, , DIsciplinary action shall be taken against a Minister in respect of the following actions: 1) Unfaithfulness 2) Disobedience to his calling 3) Refusal to fellowship with fellow Ministers 4) Preaching erroneous doctrine 5) Negligence of duty I ! 6) Insubordination l 7) Drunkenness or smoking 8) Absence from duty without permission I 9) Fraud 10) Dishonesty ! 11) Immorality563 . 12) Use of indecent language or disorderly behavIOur . t 13) Refusing access to a Church building, mission ho~se or rastor's resIdence: t 14) Failure to honour financial obligations, includmg the payment of tIthes, payment of local Church amalgamation and failure to pay for Church I stationery and materials sold for the Church etc. i 15) Any other conduct or behaviour that in the opinion of th7 Ge~eral Ch~~ch Council directly or indirectly brings the name of the Church mto dIsrepute. ,,t. . . th·s list is superfluous, as 'almost all the vices captured in the 563 Identifying "immorality" as a separate Item ~n . I oral acts This reflects a Ghanaian attitude of classifying list such as fraud dishonesty etc all happen to e Imm . sexual miscondu~t only as immorality. 564 Word Miracle Churcph Constitution, 51. 199 University of Ghana http://ugspace.ug.edu.gh The WMCI Constitution further outlI'nes the p' roce d ure f .I nVest.Iga.tio n b 0 y t h e M"I ntsten.a I Disciplinary Committee and the adjudicating system, including the right to appeal. The appropriate disciplinary measures are also clearly stated in the Constitution, which include caution, suspension, demotion, termination, summary dismissal, and excommunication.565 Offences for which a minister may suffer summary dismissal are theft, fraud, dishonesty, Immorality, and gross insubordination. 566 In an endeavour to discover the practical application of the constitutional provision related to ministerial discipline, this writer accessed records that captured the dismissal of some ministers for various reasons. According to the records, five WMCI ministers were dismissed between 2005 and 2007 for offences such as sexual misconduct, non-performance, insubordination, and for getting involved in visa fraud. Lighthouse Chapel International (LCI), one of the prominent Charismatic churches in Ghana ,, I ! was founded by Bishop Dag Heward-Mills, a medical doctor by profession, in 1988 at Korle ! I Bu Teaching Hospital. Known as the Mega Church, it has developed into a network of over i 1 400 LCI branches. According to Akoto, "Bishop Heward-Mills oversees this charismatic I denomination, which now operates in thirty-four different countries in Africa, Europe, the I Caribbean, Australia, the United States and South America.,,567 LCI happens to be one of the t few PentecostaVCharismatic churches with a documented code of ethics, authored by the I Heward-Mills and published as, Ministerial Ethics: Practical Wisdom for Christian 565 Wo/'d Miracle Church Constitution" 52. 566 Word Miracle Church Constitution, 53. . ~ .' .. 567 Ch h G '.1 & £I+ective Shepherdll1g. (I ema. SmIle PublicatIOns, n .. d.), 75. Peace Aku Akoto, Ghana: urc Ulue dJ' 200 University of Ghana http://ugspace.ug.edu.gh 568 Ministers. In his opinion, the causes of misconduct are traceable to societal pressure experienced by contemporary ministers: i The challenges and realities of modern-day ministry are fraught with all sorts of pressures. The pressures of finances, the pressures of family and the pr~s.sures of human expectations are just a few of the many demands of mllllst:Y; t~ese p~e~sures in the Lord's work are often the eauses of improper behaviOur 10 a mlmster's relations with others.569 The book has various sections that address moral standards in mi~istry from both the Founder and Associate Pastors ' perspectives. The first section which deHneates ethical standards from the founder's focus is entitled "Ethics for the Head" and it refkcts a consciousness of duties and responsibilities of the leader. He instructs thus, "Let everyone know that you are the Head, and that you "know" that you are the Head.,,570 Such a statement reveals a mindset of a I leader who is aware of the welter of responsibility his position places on him, which agrees with Willimon's idea that "power ought to be owned, admitted and used responsibly and critiqued publicly.,,571 However the possibility of public criticism of the use of ecclesiastical power is a challenge to Pentecostals leaders in Ghana. The oth~r sections of the book address I issues relevant to the moral responsibility of Associate or Assistant Pastors, and also respond to various aspects of ministerial morality, covering aeas such as one's relationship to family, superiors, subordinates, colleagues, wider society, and financial'management. Although Redeem Evangel Church (REC) does not have an exclusive document for ministerial ethical code, I was able to access a manual entitled "Rules and Conditions of Service for the Pastoral and Non-Pastoral Staff of Redeem Evangel Church". And Article 3 of this document is captioned "Discipline"; Item 1 under this Article captures the types of 568 Da g H-ewar d- M'II I Lr'" t en.a I Ethl'cs.' Practical Wisdom for Christian M.inisters. (Accra: n.p, 1h9 99.ThereI S, miniS was however no access to t h e Ch urc h Constitution , as this researcher was told It was not ava!1able to t e genera ~ublic. 69 Heward-Mills, Ministerial EthicS, l. 570 Heward-Mills, Ministerial Ethics, 7. 571 Willimon, Calling and Character, 109. 201 University of Ghana http://ugspace.ug.edu.gh offences that warrant punishment: "Disciplinary action will be taken against an employee in respect of inefficiency or misconduct, e.g. wilful disregard of instructions, neglect of duty, absenteeism, stealing, drunkenness and immorality etc."sn The disciplinary process which varies with the magnitude of the offence, ranges from verbal Jarhing, to written warning, to interdiction, and ultimately, to dismissal. Though there is no clause on restoration, during my interaction with Rev Titriku, the founder, he intimated that if a minister is dismissed, the person is offered the opportunity for re-engagement if he denionstrates genuine repentance I and reformation. He further stated that REC has so far dismisse~ one minister, who could not be restored because he did not appear to have reformed much.573 I was privileged to read the dismissal letter, which was addressed to Kofi Amedzro (not h.is real name) of the Kpedze branch, numbered RECIHQIP.3/33 of 8th March 2005. The said letter was signed by B. M. Degboe, General Secretary, and it specified the minister's offeJilcys as alcoholism and sexual misconduct. Among the classical Pentecostals, the Assemblies of God (AG) and the Church of Pentecost (CoP) have well developed administrative structures; how9ver, neither Church has an appreciable documented ministerial ethical code. What obtains in the AG domain is a book from the United States of America context which presents general theories on ministerial conduct, consequently, some of the concepts do not appear to be directly relevant to the Ghanaian situation. The book, The Spirit-Filled Pastor's G~ide,574 which is more like a manual for ministry than an ethical code, covers a wide range of topics such as Pastoral Th eo Io gy, 0 rgam.s at I' On, Evangelism and Ritual, among others. One chapter is devoted to ministerial ethics, where the author examines the minister's relationship with his or her m "Rules and Regulations of ServI. ce for the aP st or al and Non-Pastoral Staff of Redeem Evangel Church", 3. 573 Interview, Rev Titriku at Ho, 22nd J~ly 20?!. S . field Missouri: Gospel Publishing House, 1948. 574 R. M Riggs, The Spirit-Filled Pastor s GUlue. pnng , 202 University of Ghana http://ugspace.ug.edu.gh predecessor, successor, visiting ministers and other pastors. 57~ Beyond that the author also discusses Pastoral Theology and limits the discourse to the acquisition of knowledge in Homiletics, Church History, Personal Evangelism, and Apologetics.576 To supplement the content of this book AG Ghana Constitution has a section that is " , I expected to control and guide the behaviour and sense of ethical responsibility of its ministers. The Constitution stipulates that a Credentials Committee of the General Council \,ail be the final authority in matters of doctrine and personal c~nduct of all Ministers.577 The \' ses for which AG would take disciplinary action against a minister include: ! .) Any moral or ethical failure including sexual misconduct; ) A failure to represent our Pentecostal testimony correctly; ( . A contentious or non-cooperative spirit; (<. 1\ declared open change in doctrinal views; (e, '\ habit of incurring debt which brings reproach; (f) ' ontracting any form of marriage contrary to the principles of the Church; (g) ' iolation of ministerial ethics; . (h) . ny conduct that brings shame to the name of the Lord; I . (i) 1 ilure to honour fmancial obligations including the payment oftrthes; CD I lrricading a Church building, Mission House or Pastor' s abode; (Ie) A .ninister or hislher spouse engaging in active partisan politics.578 The, discilinary procedure of AG allows for appeal, until acle~r and significant case of miscondw is established, where the dismissal or other forms of corrective measures are ! published to • otify the general Church public. The Church of Pentecost (CoP) is well known for its strictness in matters of discipline; internal evidence ava.ilable in a recently published history book confirms this: The Church [CoP] does not compromise with sin in any form. It is frown~d ated with seriousness, though out of love. Leaders w ~ mu~loscno nadnudc t ttrhee mse Iv es an d , thereby , bring into disrepute the Church and thelr 575 Riggs, The Spirit-Filled pastor :s Gu~de, 248 - 264. 576 Riggs, The Spirit-Filled pastor s ?u~de, 42 - 44. 577 Assemblies of God, Ghana Const~tut~on, 40. 578 Assemblies of 9od, Ghana ConstitutIOn, 40. 203 own lives are Usunsipveenrdseidty f roo f Ghfa naC hh ttp://ug. space'. ug.edu.gh be holding at the t'I me.5 79 m ac Ive urch activities or any office they might The CoP Minister's Handbook ct' ' .. ! on ams some materIal on mInisterial ethics, where Section 10 of the document deals with discipline by identl'fy'm g th e fi II 0 owm. g fio rms f ' 0 mIsconduct as causes for the dismissal of a minister: i. Theft n. Fraud iii. Dishonesty iv. Immorality v. Adultery v\. Insubordination vii. Drunkenness viii. Serious dereliction of duty lX. Unfaithfulness to the Church x. Disobedience to his calling xi. Refusal to fellowship with fellow ministers after attem~ts have been made to j settle the misunderstanding I xii. Preaching erroneous doctrine i ! xiii. Living a questionable life I i xiv. Conduct which, in the opinion of the General Council, may directly or ~ indirectly bring the Church into disrepute. 58o The rigidity of this moral code becomes obvious in some of the Ia bove stipulations, where, for i instance "dishonesty", "unfaithfulness to the Church" and "living a questionable life" attract ~ outright dismissal without any attempt to define the degree, for example, of the "dishonesty" I that would warrant dismissal. I I t A practical application of the rules occurred when disciplinary action was announced in f• circular letters against some CoP ministers. Pastor Kofi Nitaimoah (pseudo name) of Off in so West District, New Tafo Area, has been demoted from "Pastor" to "Overseer" for gross 579 E. K. Asem (ed) A History of The Church of Pentecost :'01. I. (Accra: Pentecost Press, 2005), 158. 580 The Church of Pentecost, Minister's Handbook (unpubhshed document), 20. 204 University of Ghana http://ugspace.ug.edu.gh indiscretion in the handling of a disciplinary case m' vi' h" d' t +:'1 b 581 o vmg IS mune la e J.anu y mem er. In another instance Pastor Set:)wu X:)se (pseudo name) ofHo North District582 was dismissed outright for misapplying Church income. This approach to ministerial discipline has yielded some benefits, as CoP ministers do not often appear in the Pr~ss for scandalous ministerial behaviour. In an interview with Apostle Dr Opoku Onyinah, Rector of Pentecost University 583 College and an International Executive Council member of CoP, he indicated that because the Church was proactive in applying the rules for misconduct, there would be little information that is newsworthy for the Press to report.584 According to the Minister's Handbook, "A dismissed ministeli may be suspended and later reinstated to full membership by the lifting of the suspension administered by the Executive Council, but he shall not be restored into the ministry ,,585 ~emphasis added). The above statement, "A dismissed minister may be suspended' (emphasis mine), would not be meaningful to the outsider, as one would ask how a dismissed person could be suspended at the same time; but it is very meaningful in CoP context. "Dis~issed" here refers to being sacked from the ministry, whilst "suspend" captures a mild~r disciplinary action such as debarring one from Holy Communion and taking up any other leadership roles in the Church. Thus, a minister who is dismissed from the service of CoP will continue to worship in the Church but will not partake in Holy Communion for a certain time and is denied any leadership role in the Church. . w.~ )r ld ide dated 18 th July 2007, (signed by Prophet 1. E. Ameyaw, 581 Circular letter to all CoP Assembhes T: u;e of real names here is justified by the fact that the circular Acting Chairman of the Church ofPentecos, e letters are all public documents. , ld 'd d t d 16th August 2007, (signed by Michael Kwabena 582Circular letter to all CoP Assembhes wor WI e, a e Ntumy, Chairman of the Church ofPentecost)'A tl Dr Opoku Onyinah became Chairman of the Church in 583 Whilst this thesis project was underway, pos e , August 2008, 584 Interview, Accra, 24th March 2007, 585 The Church of Pentecost Minister's Handbook, 21. 205 University of Ghana http://ugspace.ug.edu.gh Although this extreme concern for h'I g h mm" lsten. a I moral staqdards I.S commendable, there are certain dimensions, such as the impact of sanctions on individuals and families, which need to be revisited. CoP may therefore have to show more concern for a dismissed pastor's wife, and review its approach in calculating the financial entitl€~ents of a dismissed minister. If a minister is dismissed for misconduct, for instance for adultfry, his wife - who may have given up a lucrative job to support her husband in ministry (and might not have any hand in the immoral act) - receives no financial aid. The Church may find it necessary to give out a kind of financial package to such women in appreciation of their service and sacrifice, and more importantly in compassion for their plight. In addition, the Handbook specifically states that "A minister who resigns without blemish from the service of the GENERAL COUNCIL shall be entitled to, "A" & "B" contributions after deductions there from any indebtedness to the CHURCH" (page 30). However it is a different case with dismissed ministers: "A minister summarily dismissed on grounds of gross misconduct shall be entitled to "A" contribution only, after deducting there from any indebtedness to the CHURCH"(page 30). The "A" contribution is the individual's contribution towards their provident fund, whilst "B" constitutes the employer's part. The Handbook stipulates that if a minister is dismissed, he is entitled to only his contribution to the fund and forfeits the employer's contribution. Leadership may want to consider the fact that since the provident fund is something the employee has earned it should not be subjected to institutional discretion. 6.3.6 Modes of Assessment In an attempt to maintain an admirable standard of moral conduct among their ministers, some of the Pentecostal/Charismatic Churches have developed · methods of assessment to 206 University of Ghana http://ugspace.ug.edu.gh evaluate individual perfonnance . Assessment fio nns fr om th. e A, posto l'I C Church and the Church of Pentecost, for instance , id en tI' fsype'cfI iIC areas of ml'l"lil stenal conduct. Among other items of assessment, the Apostolic Church fonn appraises ministers on human relations and team spirit, (see Appendix 1). The Church of Pentecost Ministers' Appraisal Fonn also evaluates ministers on issues of integrity, co-operation (team spirit); conduct (whether friendly, too reserved or indifferent); how well he manages his reiationship with his wife; leadership ability (promptness of action, soundness of ddcision, application of good shepherding principles), etc., (see Appendix 2). Surveying some of the emerging Pentecostal/Charismatic Churches like Rev Emmanuel Ofosu-Akuamoah's Redemption Faith Ministry at Kwashietnan, Rev Francis Yeboah's Living Praise Sanctuary Ministries, located at Kwashiebu and Apostle Waye Onyinah's Christian Mission Dunamis Sakaman, it became evident that their institutional structures were progressively being developed. As a result no policy document relevant to ministerial ethics was readily available. This situation, however, does not!i mply that such Churches do not give any attention to moral concerns in ministry. Far from that; some of them have very responsible pastors whose concern for decent ministerial conduct has inspired them to develop creative ways of addressing moral challenges in ministt:y. l : One such approach, which can be presented as a model to other Pentecostal/Charismatic Church leaders is the establishment of voluntary associations of ministers. Apostle Waye Onyinah has initiated a group called Association of Pentecostal Pastors (APP) headquartered at Sakaman. This group, which had a total membership of 70 pastors as at 21 sl January 2008 is a voluntary association with the following aims and objectives: i. To promote mutual fraternity among Pastors of Pentecostal/Charismatic Churches 207 University of Ghana http://ugspace.ug.edu.gh ii. To help ~oung ~as~ors through counselling iii. To organise penodlc seminars and/or conferences for the members iv. To encourage and motivate members who face difficulties and v. To exchange pulpits by her members586 . ' Apostle Waye Onyinah is convinced that there are many pastors on their own who are , I talented, but lack adequate education and training for ministry. In his view, such ministers i could be trained through associations like his own to develop character qualities and I resourceful capacity worthy of their vocation.587 Apostle Onyi~a4 describes his methodology clS a peer review approach, where members hold each other re~ponsible for ethical conduct. According to him the process of developing a disciplinary code for APP was underway; however they annulled one minister' s membership in December 2006 for expressing excessive anger at a public gathering. He also cited promisc~ity and drunkenness among nastors as some of the ma~i or moral issues the Association was o!f ten confronted with. r ., t 6.4 Specific Ethical Issues ! ! 6.4.1 Relationships i One area of ethical concern that deserves extra attention from Pentecostal ministers is the issue of relationships. The extreme tests of character that one experiences when interacting I with family, friends, colleagues and supervisors has in some cases exposed unethical ! I behaviour in some Pentecostal ministers. I I, Clergy marriage and sexuality have received copious attention in much of the available l.i terature on ml.m. sten. aI e thOI CS. Wi1• limon thinks sexual immorality among clergy is a "sin against the Christian commum.t y, an d a fundamental reproach to the communitarian vocation 586 Constitution of Association of Pentecosta 1 P as tors (unpublished document), 1. st 587 Interview, Accra, 21 June 2008. 208 University of Ghana http://ugspace.ug.edu.gh of pastors.,,588 And he advocates the dismissal of pastors "who can only sometimes be counted upon to keep their marriage VOWS.,,589 Miles is also Iconvinced that "of all clergy misconduct, sexual misconduct is especially reprehensible.,,590 And she provides rather sobering statistics form a study on clergy sexual affairs: 12.7 percent of pastors admitted to having sexual intercourse with a parishioner; 38.6 percent admitted to some "sexual contact"; and more than 75 percent of the clergy reported that they knm~ a pastor who has had sexual .m tercourse W.I t h a pan.s h 'l Oner. 591 Gula suggests that pastoral sexual misconduct usually has a devastating impact because of our symbolic representation of the Church, and ultimately God. And he proceeds with this telling observation: "Moreover, in the public's eye, nothing quite makes for sensational news the way a sex scandal in minisiu-y does.,,592 Pierce has responded to the problem by suggesting some precautionary measures such as extra caution when a man is counselling a disillusioned woman, avoid taking advantage of the love and trust of a female counselee, and to discourage the!v igorous frontal hugging and kissing. 593 Mile's list of precautionary measures also include self-awareness, watching for signs that the opposite sex might be attracted to the minister, and being conscious of the responsibility to keep the boundaries.594 Divorce and remarriage are thorny issues in Christian ministry, and Miles has perceptively observed that many books on pastoral ministry avoid any attempts to pass judgment about divorce.595 Peirce is one of the few authors who insist that the prohibition of divorce is clear 588 Willimon, Calling and Character, 77 . 589 Willimon, Calling and Character, 77. 5~iles The Pastor as a Moral Guide, 103. 591 Mile~ The Pastor as a Moral Guide, 103. 592 Gula, 'Ethics in Pastoral Ministry, 92. 593 Peirce Ministerial Ethics, 223 - 224. 594 Miles' The Pastor as a Moral Guide, 111 - 112. 595 Miles: The Pastor as a Moral Guide, 82. 209 University of Ghana http://ugspace.ug.edu.gh 596 and categorical in the Scriptures. Furthennore, Pierce identifies some of the problems associated with divorce, "Almost invariably divorce reflects ~lienated affections in one or more lives. Divorce flouts the marriage ordinance of God. Div;orce destroys a home and the relationships that make it a haven in a troubled world.597 Although Pierce' s position may appear laudable, taking an absolutist stance against divorce is to ignore certain harsh realities of the marital relationship. Miles thinks the absolutist obligation view of marriage can be abused to make the weak spouse a sacrificial lamb for the ~trong and powerful. Such a ! :;ituation, she thinks, provides "an excuse for sadistic abuse 'and control on one side and passive masochism on the other.,,598 This implies that each problematic marriage should be assessed on its own merit, rather than maintaining general inflexible positions that might be more inimical than beneficial. Although this position might appear to some as situationist and "unbiblical", at least it is realistic. From the year 2005 to 2007, the domestic life of Archbishop Nicholas Duncan-Williams, t I ! founder of Christian Action Faith Ministry (CAFM) , became a prominent topic in the ! i I i Ghanaian media when he went through divorce proceedings with his wife Francisca. 599 The whole of the Christian community and wider society wondered how a leader and model of such a high standing could have his wife estranged from him. In her book, Reflections: The \ I Untold Story, Mrs Francisca Duncan-Williams reveals som~ of the tensions behind the [ divorce: "In my marriage, I found loneliness in another fonn. This time around, the loneliness • was worst than first because it constituted a greater dI · sappom. tm ent. , ,600 The reason sh e ascn' be d to t hI'S I oneI m' ess had to do wI'th neglect from her husband whose ministerial duties 596 Peirce, Ministerial Ethics, 142. 597 Peirce, Ministerial Ethics, 142. :: Miles. The Pastor as a Moral Guide, 8~GhanaHOmepage/NewsArchive/ (posted: 30th June 2005; accessed, Ghana Web, http://www.ghanaweb.co th 8 March 2012) '1'1. U. t ld StOlY (Accra' Action Faith Publications, 2002), 34 - 35. 600 F. Duncan-Williams, Reflections: ,fie no· . 210 University of Ghana http://ugspace.ug.edu.gh kept him away from home for very long stretches of time. Eventually she sued for divorce and it was granted. I I Ir Exegetes such as Stott think Paul's single wife clause for Christian leaders in 1Timothy 3:2 is t I f an exclusion clause for those who have divorced and remarried.601 Pierce also suggests the i divorce encounter undennine, the minster's moral authority as a guide for family I relationships, "Having been divorced, even the most gifted minister cannot be respected and accepted as the pastoral role model for family relationships in the congregation.,,602 Debate I on the acceptance of the leadership of a divorced and remarried minister was triggered when the report of Archbishop Duncan-Williams's remarriage hit the headlines.603 Responding to this issue, Apostle Ekow Badu Wood, General Secretary of Ghana Pentecostal Council (OPC), intimated that GPC did not approve of the remarriage and had therefore decided to send a letter of reprimand to the Archbishop.604 He claims GPC resorted to this course of I action because Archbishop Duncan-Williams was not forthcoming with information on the I ! cause of his unstable marriage when they attempted to help restore the relationship. I ! i To many Christians the Archbishop had broken the biblichl injunction that proscribes divorce. This event, they thought, could lead the Church towards a position of subjective \ l ethics where individuals would determine their own family values instead of living by t bibliC~1 principles. For instance, one wonders how Archbishop Duncan-Williams would t• respon d t 0 request s 1+: 0r dt'vorce from members of his congregatjon; that is, whether he would " have the moral authority to counsel against it. However, although it is clear that going by t) prm. cl.p 1e -b ase d e thOl CS, 0 ne would fault the divorce and remarriage of the Archbishop, our I l 1 _____________________ _ i 601 Stott, ITimothy and Titus, 93 . i 602 Pierce, Ministerial Ethics: 145.. h L d has Done" The Mirro )., (6th May 2008), 19. I 60J C. B. Okine, "Rosa: I'm Happy with what t e or I 604 Interview, Accra, 28th June 2008. 211 University of Ghana http://ugspace.uIg .edu.gh kept him away from home for very long tr t h f' sec es 0 tIme. Eventually she sued for divorce and it was granted. Exegetes such as Stott think Paul's single wife clause for Christian leaders in 1T imothy 3:2 is I an exclusion clause for those who have divorced and remarried.601 Pierce also suggests the divorce encounter undermines the minster's moral authority as a guide for family relationships, "Having been divorced, even the most gifted minister cannot be respected and accepted as the pastoral role model for family relationships in the congregation.,,602 Debate . I on the acceptance of the leadership of a divorced and remarried minister was triggered when the report of Archbishop Duncan-Williams's remarriage hit the headlines.603 Responding to this issue, Apostle Ekow Badu Wood, General Secretary of Ghana Pentecostal Council (GPC), intimated that GPC did not approve of the remarriage and had therefore decided to send a letter of reprimand to the Archbishop.604 He claims GPC resorted to this course of action because Archbishop Duncan-Williams was not forthcoming with information on the cause of his unstable marriage when they attempted to help restore the relationship. To many Christians the Archbishop had broken the biblical injunction that proscribes divorce. This event, they thought, could lead the Church towards a position of subjective ethics , where individuals would determine their own family values instead of living by biblical principles. For instance, one wonders how Archbishop Duncan-Williams would respond to requests for di.v orce from mem b ers 0 f his congregation', that is, whether he would have the moral authority to counsel against it. However, although it is clear that going by pn.n cl. ple-based ethiC. S, one wou ld f:a u It the divorce and remarriage of the Archbishop, our 601 Stott, ITimothy and Titus, 93. 602 Pierce, Ministerial Ethics: 145. . d h s Done" The Mirroj., (6th May 2008), 19. 60J C. B. Okine, "Rosa: I'm Happy With what the Lor a n that was life threatening, then, guided by the principle of utility, one could argue that the divorce procedure, although seemingly unethical, was a reasonable decision, In an extremely disturbing case of sibling relationship management, an Assemblies of God (AG) minister was provoked to commit the ultimate crime of killing his own blood brother, I visited Nsawam Medium Security Prison on 14th November 2008 to interview Pastor John Tekpertey who had been remanded in prison custody for 3 years. Pastor Tekpertey, who was 56 years old at the time, had a wife and 3 children and had serv~d as an Exhorter in AG for 5 years at Asesewa, Thereafter, he was ordained and posted to Kpong as a Pastor for 3 years; in all he had been in AG Ministry for 8 years, According to Pastor Tekpertey he had a misunderstanding with his younger brother, Tetteh Tekpertey, who was living at Asamankese, over property rights; as the latter wanted to m<1rtgage a portion of their late father's cocoa farm without the approval ofthe rest of the family. When John confronted Tetteh and asked him to stop the mortgage procedure, Tetteh had his brother arrested for threatening his life. After the Pastor was granted bail, he appealed to a traditional ruler to intervene and settle the case out of court, Tetteh however went ahead and mortgaged the land without waiting for an amicable settlement. This action provoked Pastor Tekpertey so he went to his brother's house to discuss the issue. On his arrival in the house, a quarrel ensued between them, and John hit Tetteh with a stick and killed him instantly, John I was arrested and taken to Asamankese Circuit Court which had remanded him in prison for th e past t hre e years; awal't m' g trl'al , The Pastor attributed his action to extreme provocation an d sa'dl, upon re fl ect l'O n, th at he should have behaved otherwise and let go of the property. 212 University of Ghana http://ugspace.ug.edu.gh The Rev Superintendent James Tetteh 605 the Prl' Ch I' , son ap am, however, gave a good testimony of Pastor Tekpertey's conduct in prison and said the latter was helpful to him in leading worship and offering Christian service to his fellow prispners. Although one may try to understand Pastor Tekpertey's motive as acting under extreme provocation, it is still worthwhile to examine this rather outrageous act of fratricide in the light of some of the ethical concepts discussed earlier on. Acco~ding to him, his intention was I to hit his brother in order to teach him a lesson, but not to kill him. All the same one wonders how a pastor could resort to violence in seeking redress for an offence. This reveals a situation of an extremely SUbjective response to an event that proved to be a severe test of character. In addition to breaking God's moral law, Tekpertey's use of brute force reveals a situation of ethical relativity, which fails the test of Kant's categorical imperative; since he has ignored principles and the rights of others in making a crucial moral decision. The second Pastor I encountered at Nsawam Medium Security Prison on 14th November I . 2008 was Pastor David Tetteh, an Associate Pastor at God's Divine Tabernacle Ministry, a charismatic church headquatered at Nungua. Pastor David Tetteh was 28 years old and had a 3-year old child with a lady with whom he had been co-habiting. According to Tetteh, his call to ministry came as a personal signal in a series of dreams, where he saw himself preaching and healing people. And the call was further confirmed by the testimony of some senior mimsters of his Church. However, because of fim anC.la I d'If 'll'l:C U lties he was compelled to live with a lady, who was a trader, even though he was not duly married to her. This lady and her mother together 605 Interview, Nsawam, 14th November 2008. 213 University of Ghana http://ugspace.ug.edu.gh I provided his needs and also took care of their 3-year old baby. According to him, the relationship turned sour and he began to suspect the lady of having an affair with another man. Although David confessed that he had assaulted his partner on several occasions in the past, the most severe one which landed him in jail occurred in July 2008 after the lady told I him on the phone that she had lost interest in their relationship. In reaction, David picked a knife, went to the lady's house and assaulted her. Consequently he was arraigned before court and sentenced to 6 years in prison. When I met David, he had spent 4 months of his jail term at Nsawam Prison. My interaction with him revealed that he was still struggling to come to terms with his situation, as he would rather blame demons than accept responsibility for his violent conduct. However, Rev Superintendent J. Tetteh spoke well of him as one of the useful Christian leaders in the Prison. Pastor David Tettey's case, when examined closely, suggests ' a laxity in attitude to family values which manifested in his common law marriage and a failure to uphold the principle of sanctity of life. The ethical principles informing Tettey's behaviour may be difficult to understand, and one could only ascribe it to subjective morality which rejects societal norms and Christian principles guiding marriage and the preservation qf life. The relationship between some Pentecostal ministers and their colleagues, supervisors and followers also sometimes generates so muc h con fl·I C t that one would struggle to reconcile their attitudes to the Christian love-your-neighbour message., Some of these conflicts go beyond the Church context, fiI IId m· g the·l r way to the secular law courts for redress. Such cases had at a certain point become so rampan t that the Attorney-General could not avoid making a public statement on them when some mi.l lI.S t ers of Christ Apostolic Church (CAC) visited hlffi. According to this media report: 214 University of Ghana http://ugspace.ug.edu.gh The Attorney-General and Minist f J . increasing levels of litigation in ~~ 0 UstIce, Mr .Joe .Ghartey, has decried the Bible and the work of Crn- tHe ~hurch, saYIng It contravened the Holy show tolerance and com r IS.. e saId there was the heed for Christians to alternative dispute resolut~o~mlse han~ res~lve their disputes internally, using mec antsms Instead of resorting to the courtS.606 It is interesting to observe, by reading this report th t th H . a , e on Joe Ghartey was plaYIng the role of a preacher by admonishing those who wer d kn . e Suppose to ow better. RespondIng to the Attorney-General ' s comment in the same news report , Rev Am ponsa h F n.m pong, H ea d f 0 the Legal Department of CAC, con tinned that the Church was involved in "unbridled litigation" and they were making efforts to withdraw all cases from the courts for settlement . II 607 R Am h · ' mtema y. ev ponsa Fnmpong continned in an interview that since their meeting with the Attorney General they had reconciled two litigating factions in the Church at Old Bantama in Kumasi without recourse to the law courtS.608 6.4.2 Attitude to Power Another area of great diversity in Pentecostal leadership manifests in their attitude to power. Globally the movement has produced both heroes and villains, relative to their use or abuse of power. From a positive perspective, Miller and Yamamori intimate that many successful Pentecostal churches have developed a flat organisational structure, where the senior pastor's creative vision is supported and implemented by associates, ~taff and the laity.609 The co- authors pay this tribute to exemplary Pentecostal leadership, "Some of the wisest senior pastors we interviewed had made replication and expansion of their ministers their primary goal rather than making themselves indispensable.,,610 In contrast, Miller and Yamamori's research has also revealed a cultlike attachment to some founding pastors. In one particular th 606 M. A. Dabbu, "A-G Decries Increasing Litigation in the ~,hurch'" Daily Graphic. (29 June 2007), 3. 6117 Dabbu "A-G Decries Increasing Litigation in the Church, 3. <>08 Intervie' w, Accra, 4th July 2008. 609 Miller and Yamamori, Global Pentecostalism, 186 - 187. 610 Miller and Yamamori, Global Pentecostalism, 187. 215 University of Ghana http://ugspace.ug.edu.gh case narrated by the co-authors a comm tat 'd " . . , en or sal about a successful young mmlster that for many of his members the question ld b ' . . wou not e whether to Jump at hIS requests, but to k 'H h' h?",611 R f1 . as, ow 19.. e ectmg on this state of affairs, Miller and Yamamori think "this style of leadership has many potential pathologies, both for th~ individual leaders who starts to mistake ambitions for the will of God, but also for the congregation whose growth is stunted so long as membership is based on attraction to a person rather than a transcendent .. ,,612 VISIOn. A general observation of the Ghanaian Pentecostal/Charismatic scene reveals some exemplary leadership; the late Prophet M. K. Yeboah and Rev Asore (see sections 5.5 and 5.4.2.2 above) for example, have demonstrated humility and an appreciable immunity to the intoxicating effects power. Many of the pastors lead unassuming lives and are willing to accept po stings to remote areas, deprived of modem amenities. They readily identify with their congregation members and survive on the modest income their denominations provide as well as what the generosity of some of their congregation members and others could supply.613 Nevertheless, in certain circles, the problem of power abuse is often identified as one of the difficulties that plague the Pentecostal/Charismatic movement in Ghana. Relevant to this view point, Asamoah-Gyadu has opined that any movemtjnt that emphasises spiritual manifestation normally generates autocracy, as the one who is "closer to the spirit" is revered . fr d' . 614 to the extent that even his personal opinion is regarded as commg om a lVlne source. 611 Miller and Yamarnori, Global Pentecostalism, 187. 612 M'II d . GI ba I P en tecostalism 187 - 188. I er an Yamamon, 0 . ' I erience and interaction with colleagues when I 613 'Th b . h th' source m my persona exp . . ese 0 servatlOns ave elr t fi three years (1996 - 1999) at Kpedze, a provmclal served as a District Minister of the Church of Pentecos or town near Ho. 6 4 Interview, Accra, 2nd June 2009. 216 University of Ghana http://ugspace.ug.edu.gh This observation seems to support on f h i . . . e 0 my t eses that traditIonal leadership styles are reflected in Ghanaian Pentecostal/Charismatic leadership. According to Asamoah-Gyadu, since matters of the spirit are not readily verifiable, the one wh0 is regarded as being more in tune with the spirit world, be it the traditional priest or the chief (who is supposed to be closely affiliated to the ancestors), is revered, and no one challenges his opinion. There seems to be a parallel tendency among Pentecostal/Charismatic leaders to develop such personality cults. In an attempt to cover up their lack of accountability and transparency, congregation members are advised, "touch not the Lord's anointed." This resonates with Wurata's idea quoted earlier (Section 2.6) that Christian leaders have exploite~ the African cultural heritage of reverence to their spiritual leaders for their own personal glory and enrichment.615 And Ka)u is also convinced that the church derives its character and sources its idiom from the interior of African worldview.616 He thinks the manifestation of power abuse in modem mstitutions is rooted in traditional values: This is why rulers in Africa act as chiefs and wield symbols, such as, the fly whisk, the leopard skin and the "big man's" walking stick. The effort is a form of villagization, the transfer of patriarchal ethics from the village to the town and to the modem state, a deliberate manipulation of public space so as to escape the accountability which the modem state demands.617 An appeal by Mrs Gifty Afenyi-Dadzie, a Member of Cohncil of State, who stopped worshipping at Word Miracle Church International and returned to her former Church, a Wesleyan Methodist congregation a few months before making this statement, calls for accountability from Church leaders to their members: A Member of Council State .. . has appealed to Ch~rch leaders to. appreci.ate the demand to be accountable to their congregation and not hl~e behmd sp iritualism of being accountable to only God.: .. The leadership should t here fio re apprect.a t e that those whose sweat and tot! keeps the wheels of the . fri T day?" 63 . 615 Wurata, "Who is Jesus ChrIst for A cans 0 . , African Church Historiography", Trinity Journal of 616 Ogbu U. Kaiu, "Shape and Identity in Contemporar~er 2002) 1 -2. 1 _ 22. Church and Theology, Vol. XII Nos. 1 & 2. (JuiylDecem , 61 7 Kaiu, "Shape and Identity . .. ",2 217 University of Ghana http://ugspace.ug.edu.gh Church going must be' . ~ . . given illlonnatlOn, even if it's thr gh th . representatives so as to help maintain int 'ty fl d . 618 ou err egn 0 ea ershlp. Rev Professor Kingsley Larbi also thinks that it is because Pentecostal/Charismatic Church leadership is not democratic and transparent that a lot ft' d I' h' bl o ens IOn an re atlOns Ip pro ems seem to be emerging in their fold. He finds it objectionable that a kind of autocratic leadership approach seems to be surfacing in some Pentecostal/Charismatic Churches, where the leader's view is never challenged; undennining accountability and fostering abuse of authority.619 On occasion, internal denominational power struggle occurs when there is a chance for one 1 person to rise to a higher office among a group of Pentecostal/Charismatic ministers. In certain instances, the situation becomes so explosive that it leads to dissensions, Church splits and open litigation at the law courts, which tend to receive much media attention. One prominent example happened in the Christ Apostolic Church (CAC) in July 2003 which resulted in a Church split. Rev Dr Augustine Annor Yeboah, who was Chainnan, was voted out of power and replaced by Rev Michael Nimo. As a result, the fonner broke away with some of the members to found a new Church.62o Again Winners' Chapel also experienced a leadership crisis that resulted in a break away, with the fonner Ghanaian leader, Bishop George Adjeman taking one faction to fonn a new Church which he initially called Life Assembly, only to change the name a few weeks after to Winners' Chapel Ghana.621 618 Gifty Afenyi-Dadzie, cited in M. Oppong & M. A. Paintsil, "Church Leaders must be Accountable to Members" The Spectator, (1 st May 2008), 23. 019 Interview, Dansoman, 21st June 2007. th ~20 See Adjoa Yeboah-Afari (ed), The Ghanaian Times, 2~. July.z003. . nd • •• 621 Br e da A tta-Qu ayson, "W"m ners Church Falling Apart m Dally Grap. hic,. 22 June 2004. ThiS cnsls feature.d .I n th e Gahna'l a n med l'a" l'o r a consl' de ra ble perl'od of time as the two factIOns Issued" p ress releases to defend the. ir poS.it I.O ns. The 'I mme d'l ate cause 0 fth e sp II't was the decision to transfer George AdJeman fro-m. G hana to .N.lg enaf. Ac cor dm· g to a press re Ie ase b y the iNg' en'a ml'ssion ,A"die man "was transferred because ot m.l sappropn.a tlOn 0 fu d " b ti "Th Winners' Chapel Saga: Reasons for Transfer of Bishop AdJeman to n s , see Yaw Boadu-Aye oa u, e fu Ad . 'Ann t "W' , La gos" Dar.l y GraphiC. 10 th Ju Iy 2004 , see a Iso Yaw Boadu-Ayeboa, vertlser s ouncemen mners Chapel" Daily Graphic 9th August 2004. 218 University of Ghana http://ugspace.ug.edu.gh O'Meara intimates that titles in the early church were fu t' 622 h 't th nc IOnary; owever I appears e intoxicating effect of power has influenced some Pentecostal/Charismatic leaders to become Preoccupied with the trappings of posit' h' I . . lon, suc as tit es, expensive regalIa or outfit, flashy vehicles and palatial places of residence. The penchant for i~pressive titles and accolades among Pentecostal/Charismatic leaders has often engaged the attention of some opinion leaders and social commentators. Professor K wesi Yankah, Pro-Vice Chancellor of the Umversity of Ghana, according to the Ghanaian Observer, has expressed "grave concern about the gross misuse or abuse and sometimes the fraudulent! uses of academic titles ... by impostors and academic charlatans.,,623 The eminent scholar discerned a local love for "pomp and pageantry", which manifests at such awards ceremonies, as some of the underlying factors motivating politicians and other public figures who engage in this practice. And one would think that pastors would be exonerated in such a situation of moral scrutiny. To the contrary, a whole paragraph is devoted to their complicity; part of the press report reads: Disputed titles used in Ghana include religious honorifics, ... without due process, lay preachers perhaps in the name of free expression, have elevated themselves overnight as pastors, reverend ministers, bishops and archbishops, bypassing laid down procedure ... Of late the title "Reverend" soon after its use, has quickly attracted the Doctor, Dr to render ther hpnoree. a "Reverend Dr," ... A close look would sometimes reveal that none of the titles has been properly earned. 624 Reflecting in this situation, Ogbu Kalu thinks that despite their original egalitarian stance, "African Pentecostals changed from puritan anti-establishment to pomp, pageantry and epi• scopacy " .6 25 By 'I mp II'catl'on , the Pentecostal movement which started on the margins and upheld a hoh.n ess co d e 0 f economi.c ally prudent living , with equal opportunities to everyone to contn.bute. his or her ta Ie nts an d I'd eas , appears to have become hierarchically structured 622 O'Meara, Theology ofM inistry, 75. da "A ademic Titles on Sale" The Gha".aian Observer, (30th 623 Kwesi Yankah, cited in Jonathan A ms, c November 2009), 2. 624 Yankah "Academic Titles on Sale", 2. 62~ Intervie~, Accra, 29th August 2007. 219 and worldly, with tUheniri vienirtsiaitl ys poirfi tGuahl afIn a http://ugspace.I ug.edu.gh ocus, to some extent, oeing compromised for social recognition and economic power. b.4.3 Women's Liberation Gender discrimination against women appears to be a universal phenomenon, and Stott reveals these rather unfortunate but realistic male impressions on the issue: For there is no doubt that in many cultures women have habitually been despised and demeaned by men. They have often been treated as mere playthings. and se~ objects, as unpaid cooks, housekeepers and child minders, and as bramless Simpletons incapable of engaging in rational discussion. Their gifts have been unappreciated, their personality smothered their freedom curtailed, and their service in some areas exploited, in others r:fused.626 This global perspective on females notwithstanding, the magnitude of the problem varies with communities. As stated in Section 2.2.2, traditionally, women are marginalised in Ghana and are often seen as useful only in carrying out domestic chores; and they play insignificant roles in the leadership structure of social institutions. Quist, re(lecting on an Akan myth, has observed that, similar to the creation narrative in Genesis, women are often branded as the cause of certain problems of the world.627 With the Iiberationist message of the gospel, one would expect the Church to spearhead the treedom charter for women, but unfortunately the church seems to be the last social institution willing to accord full recognition to women's leadership potential. Stott, in appra.ls.m g t h e pro bl em m. B f1' t a in observes , "By the 1960s only two professions were still closed to them [women], the London Stock Exchange and the ordained ministry of the . . (London: Marshall Pickering, 1999),285. 626 John Stott, New Issues Facing Christians Today. t" 47 6.'7 QUIst, "Roles ofthe Women in the Church ofPentecos , . 220 University of Ghana http://ugspace.ug.edu.gh historic churches. In 1973, however the Stock Exchange capitulated. Now it is only ordination which, in some churches, is denied to women.,,628 The roles and recognition of women among Pentecostals is another area that highlights the eclectic nature of the movement. Whilst some of them have lifted every limitation to women's leadership role in their denominations, others, as it 'fIere, still "keep them in their place." Kalu, in analysing the attitude of Pentecostal churches to women thinks "there are four prominent categories of female discourses within African Pentecostalism: founders, sisters, first ladies, and jezebels.,,629 The founders comprise females who demonstrate outstanding charisma to establish and lead a denomination or ,healing ministry, for instance Christy Doe Tetteh, pastor and founder of Solid Rock Chapel, Accra and Maame Grace Mensah of CoP Edumfa Prayer Centre in Central Region. The "sisters" are women who are allowed to exercise their charismatic gifts at the ritual level without confronting the patriarchal base of the polity. The "first lady" refers of the; pastor's wife, who in some churches become the focal point for mobilising the women for evangelism. Cast in a negative bght are those referred to as jezebels, who are accused of targeting Pentecostal ministers to entrap them sexua1 1 y. 630 Generally, in Ghana, a handful of the Pentecostal/Charismatic Churches are receptive to the I'd ea 0 f women, s m.m l. st ry, 1"''o r I'nstance , the Assemblies of God Church has ordained 20 women pastors. 631 The re I.S a lso an emerging trend in some of the Charismatic Churches, whe re apart fr om ord am..m g 0 ther women , the founder's wife also becomes an automatic minister. For example Mrs Vl.v l. ane Agym. -A sare, wife of the founder of WMCI, is ordained 621 StOti, New Issues Facing Christians Today, 287. 629 Kalu, African Pentecostalism, 148. 6JOKa1u,AfricanPentecostalism,148- 153. d 21'tMarch2007. OJ) Church records, Assemblies of God Church, accesse on 221 University of Ghana http://ugspace.ug.edu.gh and regarded as the co-founder of the Church As t wh. 0 e the r sueh women d eve 1o p the'r r leadership potential by creating their own niche or operate in the shadow of the husband's charisma is a debatable issue. As stated above, the Church of Pentecost (CoP), the largest Pentecostal denomination in Ghana, registering a total membership of 897,926,632 has no f~male among its 704 ordained ministers. Although women are in two-thirds majority, 570, 624 as against 327,302 men of CoP, only two women, the Director of the Women's MovemerJt and her assistant, participate in its annual General Council meetings (comprising more than 500 people), which constitutes the highest decision-making body of the Church. After exploring the contribution of women and their role recognition in CoP, Quist's conviction is that although women in CoP are not devoid of charismata, they are restricted in its use by the patriarchal pOlity.633 Generally, the male dominant Pentecostal Church leadership has defined roles and stereotypes for the women. The influence of women, no matter how resourceful, is normally restricted to women's ministry. In an interview with Apo~tle DrM. K. Ntumy,634 he suggested that CoP could not ordain women ministers in the foreseeable future, as many of the Churches with women ministers seem to be having a lot of problems with them. Although Apostle Dr Ntumy did not state the specific problems, his view however contrasts with the opm..lO n 635 0 f P ast or N oah T w um of WMCI , who thought their w, omen ministers were among their most seasoned. 6. The Church of Pentecost, June 2006 Reports. 6JJ Quist Roles of Women in the Church of Pentecost, 68. 6' , • La, 27th February 2001. 635 Interview, Dzorwulu, 22nd May, 2007. 222 University of Ghana http://ugspace.ug.edu.gh For Rev Christopher Titriku, founder of REC, the whole idea of women's ordination was doctrinal; and since the Bible proscribes it (he cited the example of Jesus calling only male disciples, and also of Paul forbidding women to teach and rule over men (lCor 14:34-35; lTim 2:11 -14), anyone who ordains women was breaking a divine injunction.636 Other ! arguments advanced against women's ministry include the challenges of maternity leave and domestic responsibilities, which may compete with ministerial duties. However, one can argue that since other institutions in commerce, industry and academia, as well as sister Churches engage women in significant leadership roles, the rejection of women's ministry in some Churches is ascribable only to the choice of those in authority. It is noteworthy that apart from Assemblies of God, almost all the other classical Pentecostal Churches, such as CoP, Christ Apostolic Church (CAC) and the Apostolic Church, Ghana (AC) reject female ordination. Interestingly, one of the factors responsible for this attitude of male dominance in Pentecostal/Charismatic Churches is the fact that even the women folk in the Churches seem to prefer the ministry of male pastors to the female ones. This viewpoint was attested to by two women ministers in WMCI, Rev Millicent Nana Atsu, the Headquarters minister in charge of outreach and Rev Cecilia Adzo Dickens, Registrar of Miracle Ministerial College, the theological training establishment of the Church.637 Both of them lamented the fact that this situation is partly attributable to traditional culture which accords women little recognition. 636 Interview, Ho, 22nd July 2009. 637 Interview, Accra, 3rd April 2009. 223 University of Ghana http://ugspace.ug.edu.gh 6.4.4 Undermining the Virtue of Responsibility Reflecting on O'Meara's discerning observation that "If history is the church's life situation, it is also its cross", one could aver that if culture is the vehicle of the gospel, it is also its cross. Theologians such as Bediako,638 Asamoah-Gyadu,639 Larbi,640 and Mwuara641 acclaim the contextualisation and relevance of the pneumatic churches in "successfully" engaging I with the African worldview. Larbi thinks "the significant factor that has given rise to a boom in Pentecostal activities in the country is that Pentecostalism has found a fertile ground in the all-pervasive primal religious traditions, especially in its cosmology and in its concept of salvatl.O n. ,,642 A ndt ih"s IS con fiI rme d b y M wuara's opinion: I Pnuematic experiences resonate well with indigenous African spirituality with its belief in the existence of spiritual forces. But whereas in indigenous spirituality people are subject to the capriciousness of spirit forces, in classical/spiritual AlCs, liberation is experienced through the salvi fie death of Christ and the power of the Holy Spirit, which it made possible.643 Mwuara however proceeds to identify the inherent pitfalls in this situation of extreme consciousness of pneumatic experience. She thinks, Some prophet-healers capitalise on the fear of people, who believe that their problems arise from witchcraft and sorcery ... This reinforcement of the belief in witchcraft and sorcery (much as we accept it is a reality in Africa) has entrenched this belief. There are people, who are unwilling to look beyond these beliefs, for the sources of their problems, even when there is a logical exp Ia natl.O n to th em. 644 The ethical problem that emerges from this situation is the' obsession with superstition, which turns to weaken congregation members' sense of responsibility. As stated in Section 2.5 above, the Ghanaian world view projects a high level of consciousness for spiritual rea I1't y ; 0 ft ent I' mes, I' t'IS CI a l' med that evil spirits operate variously through witchcraft, dwarfs, 638 Bediako, Jesus in Africa, 22. 639 Asamoah-Gyadu, African Charismatic, 17. 640 Larbi, Pentecostalism, 31. 641 Mwuara, ''New Religious Movements", 8. 642 Larbi, Pentecostalism, 31. 643 Mwuara, ''New Religious Movements", 8. 644 Mwuara, ''New Religious Movements", 16. 224 University of Ghana http://ugspace.ug.edu.gh ghost, water mermaids and ancestral curses to hI. . arm peop e or nnpede theIr progress. In traditional society, it fell to the priests to ·d ffy d . I I en I an exorcIse those who possess evils spirits and prevent them from harming other members qf the community. Some Pentecostal/Charismatic ministers who seem to have taken advantage of these traditional beliefs and practices have specialised in handling the demonic through witchcraft accusations and deliverance. th I visited Achimota Forest on 16 September 2009 and participated in a prayer meeting with a group led by "Prophetess" Lydia Selorm, who was a member of the Presbyterian Church of Ghana (PCG). The manifestation of Pentecostal phenomenon in a group led by a lady from one of the Western Mission oriented Churches appears to confi,rm my concerns raised earlier in this thesis that, both the positive and negative factors in Pentecostalism would invariably influence the other persuasions of the Christian Faith (see Section 1.7).645 During the opening prayer session, "Prophetess" Selorm directed the members to invoke the fire of God to consume every enemy from their families who was militating against their success in life. Soon after, Brother Okoe, who was also a lay member of PCG preached on "How Demons Enter People". He introduced his sermon by saying that many people were praying all over the nation because they had existential problems. And these problems, he said, were attributable to demonic activity. Brother Okoe then proceeded to identify and explain the various means of demonic influence. The first to be identified was a person's family line. In his view, one of the basic ways of contracting evil spirits is through one's lineage. He developed this theme further and advised his hearers to be hesitant in inheriting any dead relative's property, because the dead person's ghost could possess the beneficiary. Brother 645 SOt ·d Pentecostalism Zotermeer: Boekencentrum Publishing House, 2006~e~~~fsa~~~!:n~;~~~;~;t:~~~ie\:ss~x~ressed by al~o~t all the participants at the Lausanne Theology . . . r on Pros erity Teaching at Akropong from September 3-4, 2009. Many WorklOg Group Africa. ~hapter SemlOa to 0 ~lar thinking, the prosperity gospel is no longer the preserve of of them were of the oplOlOn that, contrary. p p . II the Christian denominations in Ghana. the Pentecostal/Charismatic Churches, but It has taken root 10 a 225 University of Ghana http://ugspace.ug.edu.gh Okoe went on to mention child naming rites, excessive am~ition, greed, participating in traditional festivals, and some food items as the other m b h' h d ld eans y w IC a emon cou possess a person. Obviously, the ethical implication of such demonology is to shift blame for human choices and attitudes to the activities of evil spirits. th On 29 May 2009 an event took place in Ghana, which, if given adequate attention by academics and Church leaders could make a positive impact on the religious and socio- economic life of the nation. A seminar was organised by the Centre for Inquiry (CFI) in collaboration with the Ghana chapter of Society for Women and AIDS in Africa (SWAA) on the theme "Witchcraft and Superstition: Impact on African Development". The Chairman of eFT, a transnational organisation, Mr Leo Igwe rightly "stressed the need to fight against superstitious beliefs that had the tendency of undermining development, creating fear, hatred and confusion, which oppressed women and undermined their ability to succeed. ,,646 A seminar of this nature, which, in this writer's opinion, was long overdue, was organised by a civil society group, rather than the Church, which should have taken the lead in fighting superstition in Africa. To aggravate matters, the presentations at the conference accused the kind Churches referred to as "spiritual" of promoting witchcraft and superstition. According to the Daily Graphic report, Mrs Bernice Heloo, President of SWA A, said such Churches are responsible for the perpetuation of superstition and witchcraft beliefs in Africa.647 One would think that with the benefit of formal education and exposure to science and technology, current African Christian leaders would respond with a balanced spiritual perspective to some of these prehistoric societal problems. But the grip of witchcraft and 646 L. Igwe, C'ite"d m Jennifer Dornoo, "S upers tI't I'O U s Belief: Its Impact on Development" Daily Graphic, (30th t;ayB , 2H00e9lo),o ,1 1in. J, Dornoo, "Supersti.t I.O us Be I'I e f'. Its Impact on Developmerit" Daily Graphic, (30th May 2009), 11. 226 University of Ghana http://ugspace.ug.edu.gh superstition on the consciousness of some PentecostaVCharismatic leaders directs their ministry towards pre-science age practices such as witch hunting; a rather worrisome development. Gifford thinks, "Concerned Ghanaians the I I t h d mse ves specu a e on t e mo ern spread of belief in witchcraft, and its baneful influence,,648 0 k ' f th d po u 1S one 0 e concerne Ghanaians who thinks "the preoccupation with the demonic by Pentecostals generates tension with cultures, and other religions, as well as causing harm to candidates of exorcism. Opoku further laments "Additionally, in some ways, exorcism was found to be an instrument for oppress.m g the poor " .6 49 A samoah -Gy a d U . 1S also convm. ced that some deliverance ministers jnst capitalise on people's fear of tragedy to manipUlate and abuse them.65o An important moral ramification of the deliverance ministry is identified by Asamoah-Gyadu, is his observation that some Pentecostals leaders ascribe moral failure to demonic activity (see Section 1.5.2). In a similar vein, Opoku examines the practice of deliverance and exorcism, where sinful behaviour is ascribed to evil spirits anq insists that the Bible seldom identifies demons as the source of sinful behaviours.65l Folorin also reflects on the demonization situation prevailing in Nigeria and conjectures, "this wrongly relieves men of responsibility for their sins, and their problems. All the blame is now shifted to the devil and his agents.,,652 And Asamoah-Gyadu further avers that when pastoral care attributes moral di!viance to demons it becomes impossible to hold people accountable for their behaviour.653 Evidently this approach turns to limit people's sense of responsibility, as they disregard personal efforts at moral reformation, and instead, as it were, try to cast out "the demon of lying." 648 Gifford, Ghana's New Christianity, 88. 649 Opoku, "Akan Witchcraft", 393. 650 Interview, Accra, 2nd June 2009. ::! Opoku, "Akan Witchcraft", 356: .' eria' A Re-examination of the Concept, Impact, and - George O. Folarin, "Prospenty Gospe~ III Nlg . II N II (October 2006) 95. Evaluation". African Journal ofB iblical Studies Vol. XXXI 0., , 653 Asamoah-Gyadu, African Charismatics, 197. 227 University of Ghana http://ugspace.ug.edu.gh Ganusah also contributes to the witchcraft deb t . h . . a e In er Insightful research work on puberty rites among the centrally-located ElJes. She argues from the: premise that demonic and witchcraft related issues defy empirical ex . . h ammatlOn; owever, since epistemology is possible without scientific verification, one cannot readily disml'ss suc hci a'lm s as m. va II'd. Tha t I.S , t h e acquisition of knowledge can occur through dreams and m. t u't'I on an d not on Iy t hro hI ug our physical senses. She argues further that in spite of the various psychological and sociological theories that may be employed to explain the witchcraft phenomenon away, the average Ghanaian is convinced of its reality.654 To quote Ganusah, " ... the beliefs and practices about \'itchcraft are so embedded in the life situation of the people that they could not be laughed out 0 f eX.l s t ence. ,,655 She a Iso p'om ts out that the eX.i stence of the demonic has some biblical basis, and consequently advocates prayer that invokes the power of the Holy Spirit to overcome the manifestation of evil spirits. Whatever one's view may be on the existence of demons, it cannot be denied that the Bible recognises their manifestation which could result in adversities such as sickness. Jesus did many exorcisms and healed some invalids by first casting out the evil spirit behind the condition (Matthew 17:14 - 18, Mark 5:1 - 16, Luke 8: 26 - 35). We can therefore logically conclude that dealing with evil supernatural forces is an integral part of Christian theology. Nevertheless, the approach some of the Ghanaians ministers use seems to suggest a deviation from biblical standards. Jesus' strategy of dealing with demon possessed people was to invoke the power of God and cast out the oppressive spirit out of the person's life. The practice of identifying the "flesh and blood" witches behind a person's crisis and consequently invoking a curse upon the "demonic agent", which appears to be so popular with our deliverance ministers appears alien to scriptural norms. 61. h Ch' H t the Ewe-Dome of Ghana: A Theological Reflection on the Rites of Rebecca Yawa Ganusa, nst lVlee s .. , 2008) 109 Birth and Initiation into Womanhood. (Legon: Legon Theological Studies Senes, , . 655Ganusah, Christ Meets the Ewe-Dome ofG hana, 111. 228 University of Ghana http://ugspace.ug.edu.gh In Opoku's opinion the Christian community needs a doctrinal reconstruction that responds to the areas of tension between traditional ideas on demonology and Christian concepts, into what he calls, "the framework of biblical theology.656 In the Church context, education can be useful if we develop a robust and revolutionary theology that instils courage in Christians to face the vicissitudes of life boldly, rather than laying their troubles at other people 's door. Opoku is one theologian who has made this attempt by suggesting that the eschatological tension of a redeemed people living in a fallen world would inevitably expose them to certain tragic events: "Misfortune does not mean that the devil has attacked; neither does it mean that the person has sinned. It may simply be the result of our fallen world.,,657 Examining the deliverance and demonic phenomena from a pastoral perspective, Lartey, rej ects the reductionist approach that explains every difficulty in terms of spiritual causation, thereby turning Christianity into a formulaic model of "fear and faith".~58, His suggested solution is a constructive and critical engagement with these practices in order to develop an effective pastoral response. 6.5 Conclusion I have attempted to establish in this chapter that church polity and the character quality of individual ministers interact to define ministerial ethics in every denominational context. An assessment of the administrative structures and constitutional provisions of some of the Pentecostal/Charismatic Churches reveals that the organisations demonstrate concern for high moral standards for mI.n i.S ters. A. lld some of the ministers have complemented this .instit.utIO nal concern by eme·rgm g as moral models for the church and the wider society. 6,6 Opoh.u, Akan Witchcraft, 358. d t 2008) 35 m Opoku Onyinah, Spiritual Warfare, (Accra: Ad ~o~ah~'C rrent Is~ues of Concern for Pastoral Care in Africa" .5. Emmanuel Y. Lartey, "Of Formulae, Fear ~ N alt 1&2~JanUary/JuIY 2011),5 _ 13. Trinity Journal ojC hurch and Theology, Vol. os. 229 University of Ghana http://ugspace.ug.edu.gh This constructive ministerial ethical outlook notwithstanding, ~ome level of moral laxity in relationships, power abuse, denial of Women rights and unconstructive demonology seem to cast a slur on the image of the Church leaders in question. Despite the high moral principles captured in the church documents, some of the pastors ' conduct reveal a significant deviation from such stipulations, with inherent adverse implications for church and society. The next chapter therefore examines the responses of the relevant identifiable segments of society to this problem. 230 University of Ghana http://ugspace.ug.edu.gh CHAPTER 7 ANALYSIS OF INFORMATION ON PENTECOSTAL/CHARISMA TIC MINISTERS 7.1 Introduction So far, I have attempted to establish in my thesis that there seems to be a level of tension between what is and what ought to be in terms of morality in Ghanaian PentecostaVCharismatic Church leadership. We have dl'scovere~ th, ~ at. a,l t..h , ough some 0 f th e leaders maintain a high standard of moral conduct, which their conscience, the Christian faith and society demand of them, some serious cases of infraction 'of moral principles have also been registered in their fold. The events and personalities which depict this state of affairs often feature prominently in news items, creative works" public opinion, and in the pronouncements of the Church leaders themselves. However it would be remiss of any objective observer of the Ghanaian PentecostaVCharismatic scene to accept these reports superficia,l ly without making any effort to verify their authenticity. Furthermore it is necessary that all stakeholders reflect upon these issues in order to develop a constructive and adequate response to them. Consequently, I have engaged with the role of the media in shaping public opinion on Ghanaian Pentecostal ministerial ethics by investigating some of the relevant news items, and talking to some of the people identified in the stories. Interviews, questionnaire responses and relevant primary literature are also examined to help understand the prevailing moral standards in PentecostaVCharismatic leadership in Ghana. 7.2 Public Opinion Publ' opm..lO n, to a Iarget ex ten , seems to be replete with a barrage of criticisms directed at IC Pe ntecostaV C an·s matl.c h Ie ad ers . an attempt to hold them accountable for the ethical III 231 University of Ghana http://ugspace.ug.edu.gh standards of their Faith. Besides news reports and statemedts from opinion leaders, the misconducts of the clergy provide a ready theme for creative ~orks in the arts. For instance Wole Soyinka's The Trials of Brother Jero,659 reveal Brother Jero as a charlatan of a prophet who takes advantage of Chume, his faithful acolyte and his wife Amope. Brother Jero bought goods on credit from Amope and defaulted in payment, so the lady decided to lay siege near fomler's residence until she had recovered her money. When Brother Jero discovered that his creditor was Chume's wife, he advised Chume to take Amope home and beat her - although hitherto Brother Jero had forbidden wife-beating to Chume. The timelessness of Soyinka's theme manifests in its relevance and resonanc€ with contemporary developments on the Christian scene. Dr Ephraim Amu (1899 - 1995) also engaged with the motif of clergy ethics in his song EsrJm Miele. The lyrics which are in Eue considerably capture the high moral expectations society has for Christian leaders in general. According to his daughter, Misonu, this song was composed to mark the ordination of Amu's bosom friend and colleague, the late Rev Prof Baeta in 1935 as a minister of the Evangelical Presbyterian Church, Ghana. Esr'rn miele. be miadi Yesu EsrJm miele, t:srJm miele, t:srJm milt: Be miaqii, mia qii, mia qii Yesu tutuutu 01 Mawu dJWJla qii WU, qii wu qi Yesu afetJwu L' ame qokuibJbJ qanyi kpoo me qii WU, qii WU, qi Yesu afetJWu Lf] havi subJsubJ vivie mt: qii WU, qii WU, qi Yesu afetJWu Leseseq'ame ti de loa me qii WU, qit WU, qi Yesu afelJ wu 660 O! Mawu dJwJla qii WU, qii WU, 4i Yesu afelJ wu 100. . if B her Jero and Jero 's Metamorphosis. (Ibadan: Spectrum 659 Wole Soyinka, The Jero Plays: The Trials 0 rot . Books. 19,64 2 007),8- 44. ., of MI'sonu Amu the custodian of the EphraIm Amu ()6() This song is used here W.I th t he expres s penntSSlOn ' estate. 232 English translation (tUo naipvperorsxiitmya otef tGheh ana hIt tp://u0 " . gspace.ug.edu.ghI ngma meanmg the translation appears more literal than idiomatic). We are Learning to be Like Jesus We are learning, we are learning, we are leami to be like Him, absolutely like Jesus ng 01 you worker of God be more like him be more l'k H' b . Him, be more like Jesus ,Ie 1m, e more like In quiet humility, be more like Him, be more like Jesus In sacrificial service to mankind, be more like Him, be more like Jesus In deep sympathy with fellow humans be more like him, be more like'Jesus O! you worker of God be more like him be more like Jesus ' The subject matter of this composition is the need for the "worker of God" or Christian leader to stand out as a shining moral example to the rest of humankind. The song further identifies some specific virtues that such leaders may have to excel in namely, humility, sacrificial service, and compassion for the vulnerable. The composer emphasises the need for the Christian leader to set enviable standards by repeating the refrain, ctii wu (that is be more like Christ, in comparison to other people). 6.2.1 Public Opinion: Laity Survey J used a questionnaire (see Appendix V) to undertake a survey of the opinion of 177 lay people on Pentecostal/Charismatic ministerial moral standards. Since the issues explored have implications beyond the scope of the Churches I have chosen as case study, namely the Church of Pentecost (CoP), Assemblies of God Church, Ghana (AG), and Redeem Evangel Church (REC), the questionnaire was administered beyond that context. The number of respondents form the CoP was 42, those from AG were 13, the number from WMCI was 32, and 22 people were covered in REC. The members from all other Pentecostal churches numbered 57 and those from the Historic Western Mission oriented Churches totalled 11. The 233 University of Ghana http://ugspace.ug.edu.gh disparity in the total numbers responding to specific questions occurred because respondents did not necessarily answer every question. This questionnaire comprises two sections; Section A requests of respondents to select one PentecostaVCharismatic minister and evaluate the impact of his or her ministry and moral life, whil~t Section B was designed to gather data on all Pentecostal ministers in general. Table 2 below captures the responses in Section A, which covers specific ministers. Table 2: Assessment of the Moral Standards of Specific Pentecostal Ministers (The use ofthe male pronoun is generic, to help save space). No. Issue Yes % No % Not % Total Sure 1 Ministry Beneficial 156 88 2 1 19 10 177 2 Ministry Changed 112 63 1 0.5 64 36 177 my Behaviour 3 Minister is Demon 34 19 101 57 42 23 177 Consciousness 4 He Accuses People of 4 2 116 69 47 28 167 Witchcraft 5 He is a Respectful 154 87 2 1 21 11 177 Leader 6 He is Confidential 139 78 3 1 35 19 177 7 He is Decent with 143 80 4 2 30 16 177 Opposite Sex 8 He is Democratic 135 76 8 4 34 34 177 46 25 177 9 He is Ostentatious 31 17 100 56 22 177 10 76 39 Tricks for Money 2 2 136 234 University of Ghana http://ugspace.ug.edu.gh The general impression from Table 2 is th t th h a ose w 0 accessed the ministry of the leaders in question give them an overwhelming endorsement Th fi t ' , e Irs questIOn tried to find out whether the ministry of the specific pastor selected by the respondent has been beneficial to him or her; and a significant number of 156 representl'ng 880 / , I'OS answere d' III the af fiI rmatt' ve, The second item is a derivative of the first one ' where I attempte d t .J' .0 Ulscover I' f th e specI'f iI C minister has helped improve the respondent's behaviour; in response a m~ority of 112 or 63% responded "yes", It is noteworthy that a significant number of 64 or 36% were not sure of the ethical impact of the said pastor's ministry on their lives - indicating the need of increased moral education for the ministers, At question three, 101 people or 57% think his or her pastor was not demon conscious; which can be regarded as a positive development, coupled with the ~ext item (four), where 116 or 69% of respondents claim the minister under scrutiny does not accuse people of witchcraft, In terms of the minister having respect for other people (question five), a significant number of 154 or 87% think the minister in question respects people, And at item six, 139, representing 78% respondents were convinced that the minister they were evaluating is confidential. 143 respondents were sure that the minister treated the opposite sex with decency (question seven), implying they were not promiscuous, At item 8, 135 or 76% said the ministers were democratic, whilst 34 or 19% were not very sure, At question nine, an attempt was made to explore the suggestion that the ministers were extravagant or had expensive habits; 31 or 17% people said "yes", 100 or 56% responded " no " WhI'lS t 46 or 250,1 were not su re ' The final item was applied to discover if the selected 1'0 mI, n"Is ters used trIcks to extort money from their followers', and only 2 people answered in the 235 University of Ghana http://ugspace.ug.edu.gh affirmative, 136 or 76% said "no" whilst 39 or 22% were not slire. Although field data in this Table appears to give an impressive approval of the morality of majority of the ministers evaluated, the numbers indicating certain negative attitudes are quite significant, and they call for improvement. For instance 19% said the ministers they selected were too demon- l:onscious and 17% of respondents claimed their pastors were extravagant. The second part of the same questionnaire (Appendix V), Section B, was designed to sample views on general information and certain perceptions of respondents on all Pentecostal ministers. And their responses are captured in Table 3 below. I Table 3: General Information on Moral Standards among Pentecostal Ministers No. Issue Yes % No % Not % Remarks Sure I 1 Knows a Tribalistic 21 11 124 70 32 18 177 Minister 2 Knows a 50 28 91 51 36 20 177 Promiscuous Minister 3 Knows a Fraudulent 43 24 100 56 34 19 177 Minister 4 Know a Charlatan 55 55 82 46 40 22 177 Prophet 5 Supports Women's 117 66 27 15 33 18 177 Ordination Question one Table 3 requested of res Po ndents to declare if they knew any III Pentecostal/CharismatI.c mI.n,Is ter who pr actised tribalism; 21 people or 11% said ''yes'', 124 236 University of Ghana http://ugspace.ug.edu.gh r 70% said "no" and 32 or 18% said th ' . . . o ey were not sure. Concernmg sexual mIsconduct, Item two sought to find out whether respondents knew any PentecostallCharismatic ministers who were promiscuous; and 50 of them or 28% said "yes", 91, representing 51 % answered "no" whilst the rest 36 or 20% were not sure. The third question denianded of respondents to state if they knew any PentecostallCharismatic minister who had embezzled money; 43 people or 24% were positive about knowing one, 100 or 56% said "no" whilst 34 or 19% said they were not sure. To find out how widespread false prophecy had become, question four asked of respondents to indicate whether they knew any prophet that had misled somebody; 55 people, representing 31 % knew a false prophet, 82, or 46% did not know any, with 33 people not being very sure. The last question examined the respondent's attitude towards women's ordination; and there seem to be an overwhelming support for it, as 117 or 66% answered in the affirmative, 27 or 15% were opposed to the idea and 33 res.pondents or 18% did not take any stand on the issue - this shows how far Ghanaian society has shifted from a male chauvinist position and is advocating support for women in Church leadership. Unlike Table 2, Table 3 does not give such a tremendous acclamation to I PentecostallCharismatic ministerial ethics in Ghana. Although all the 5 indicators appear to be positive, - 70% do not know a tribalistic minister, 51 % are not aware of any promiscuous minister, 56% cannot identify any case of ministerial embezzlement, 46% have not encount ered any case 0 f a mI'sleading prophet, and 66% support women's ordination. The Ie ve I 0 f approvaI gI. ven on some of these issues seems to be rather thin. It therefore becomes an I. ssue 0 f concern I'f 28°.,10 of respondents knew sexually incontinent pastors, 24% were aware 0 f mI.n.IS t en.a I emb ezz lement cases , and 31 % could point out misleading prophets. 237 University of Ghana http://ugspace.ug.edu.gh Some of the respondents who went further t ' , o explam theIr understanding of certain aspects of PentecostaVCharismatic ministerial morality 'd d prOVI e answers that appear to be rather revealing, and I have captured some below: Under witchcraft accusations, the folio ' wmg responses emerged as intriguing: "It [witchcraft accusation] is not necessary because it brings about h tr d ' c' , a e m most 1amIlIes"; "It's awful"; "It I is real, I can testify of someone I know"; "There is nothI'n g wro .n. g if th [ h .~ ...e y t e so-ca II e d witches] are accused publicly, They should be prayed cor'" "WI't h l' , C craf t accusati'onhs s o u Id b e treated with maximum care"; "I don't think people should be accused of witchcraft, The pastors should be confidential about it"; "It scares me and makes me wonder if it really i exists," The tone of these answers suggest a polarisation of positions, where, one group is convinced of the reality of witchcraft and support its public exposure, whilst the other group is sceptical about its existence and would rather have it handled as a private matter. A second item in the questionnaire which also received engaging answers is the one that enquired whether the individual had received a prophetic message from a PentecostaVCharismatic minister, I need to mention over here that this· item has a follow-up question which tested how meaningful and relevant the message was to the recipient. The following responses to both questions are presented verbatim: "It was prophesied to me that I will one day be a great person"; and according to the respondent, the message was "so much meaningful", Another one said "That I will be filled with the Holy Spirit and in six months I will find my beloved", and she also claims she found the message meaningful. A third one said "It was prophesied that I will one day be a great person"; this message was also useful to the respondent. One message, which sounds rather poetic, reads: "As stars don't struggle to shine and rivers don't struggle to flow so shall you also not struggle to succeed in life"; this message was a Is o re Ie vant t the one who received it Another respondent stated that she 0 ' 238 University of Ghana http://ugspace.ug.edu.gh encountered a man of God who revealed "th' h . mgs t at go on m households"; and although the person did not declare the specific message sh l' "I fi . , e calms md the message meamngful I because I remember that was the same situation th t . : ' a goes on m our house. I took the message and the guidelines and it has really helped us ." Thl" s gIves amp le 'eVdI e nce that some of the respondents find the prophetic messages useful and encourag'm g. However wIe a sdo nee to explore the opinions of those who think otherwise. Other respondents were not so enthusiastic about the positive impact of the prophetic messages they had encountered. One person who thought he, was deceived outright by a prophet wrote: "I received a message that somebody wanted to kill me with a food poisoning and it was not true." A few others who were also not so impressed by "the oracle" responded by saying they found the messages "somehow meaningful", three of such prophesies are captured here: "I see that you are a prophet and a teacher so go and work on it"; "I was told that someone was going to give me a car as a gift and at the same time take me to the USA"; and "I will be a great man, I will be head of my family. Satan has seen it so they have planned evil against me." These answers further reveal that the Pe'ntecostaVCharismatic ministries have both genuine prophets and charlatans, and anyone dealing with them may have to be discerning enough to classify them. One category of prophets that need to be avoided is the group that readily instils fear in people by predicting disaster in order to manipulate their suppliant's sense of insecurity to personal advantage. Responding to the request for general comments on PentecostaVCharismatic ministers in the questI"O nnaIre, some respon d ents ha d th ese t say' "Some are good leaders God fearing 0 . " 1OV·I ng an d can.n"g; "The y [P en tecostaVCharismatic ministers]' make a lot of sacrifices to f their own families." "They [PentecostaVCharismatic cater fio r others at t h e expense 0 239 University of Ghana http://ugspace.ug.edu.gh ministers] are righteous men and holy me h .. n w 0 are trammg other people in the kingdom life" A rather interesting one reads "S f h . . , ome 0 t em are bemg deceived by the devil while most of them are on guard against him." Another person wrote; "Most of them are able to e'\hibit what they preach and also comport themselves well : in society." Someone else's opinion is "Some [Pentecostal/Charismatic ministers] are too judgemental; even when they have only met you for the very first time." Yet another person is convinced that, "Some are good and others are bad influence on the society. Some manipulate innocent people to either take money from them or sleep with them, which is a disgrace t? the church." By and large, those who appropriate the services of Pentecostal/Charismatic ministers seem to register a positive impression of their ethics. On many specific issues of moral relevance, the respondents seem to have given the said ministers a positive evaluation. Nevertheless, some of the indicators record significant numbers that are critical of the conduct of the ministers, which call for redress. Compared to the assessment of the Press, the followers of the ministers under discussion have a more constructive opinion about their moral impact. 7.3 Evaluation of Media Reports It is necessary at this point to recognise that the Ghanaian Press is not only preoccupied with publishing unsavoury stories about the category of Churches under discussion. There seem to be a significant level of positive reportage on the activities of the Pentecostal/Charismatic Churches. Almost all the Television stations frequently broadcast their sermons, and both the eI e c trOlll·C an d pn.n t me d'I a cov er Church and Para-Church activities which sometimes teach construct.iv e moraI p"rm cIp Ie s. Fu r thermore , Pentecostal Church projects that provide socio- economI.C m. frastructure an d ext en d s upport to the underprivileged often capture the attention of our journalists. 240 University of Ghana http://ugspace.ug.edu.gh Some instances of appreciative reportage on the Pente cos"'P~ I/Chan' smat ' ChIC u rc h es are Presented over here. A three-instalment feature article by Re·v P ro fie ssor A. samoah -G yad u targeted at educating the general public on the distinguishing features of the Pentecostal/Charismatic Churches was carried by The Spectator in April 2008. In the last of the series, he intimated something about their ethical ~tandards thus: "The main distinguishing characteristic of classical Pentecostal churches is that they usually have a stronger holiness ethic and several of them have established as fully fledged denominations, with very well defined doctrinal positions, clearly established ' administrative structures and ~ucceSSlo on pIa ns. ,,661 In anot h er news 1°t em, T'h Gh . . 1, e ana/an Tzmes reported a camp meetm0 g I organised by the Greater Accra branch of the Assemblies of God Church for female Junior High Schoolleavers in May 2008. The Minister of Women and Children's Affairs (MWAC), Hajia Alimah Mahama, who was the guest speaker, commended the Church by stating that "the innovative effort of the Assemblies of God Church in bringing together young girls from I their churches to instil in them religious and moral values clearly demonstrates the church's readm. ess to empower I. ts futu re Ie ad ers., ,662 Another constructive media report on the Pentecostal/Charismatic Churches records a social outreach project in The Ghanaian Times. The event captured in this news item was the inauguration of the Church of Pentecost School Complex at Akyem Oda by the Chairman, Apostle Dr Micheal K wabena Ntumy. The function, which was attended by Honourable Yaw Osafo-Marfo, Member of Parliament for Akyem Oda, and Mr Frank Kwame Busumtwi, th ? Wh e Charismatics? (part 3), The Spectator, (19 April 661 K. Asamoah-Gyadu, "Who are Pentecosta1 s . 0 ar 2008),23. . ' kp 1 "Religious Leaders Urged to Help Eliminate Outmoded 662 Hajia Alima Mahama, quoted Int· Kw eSl A 1~ u Customs", The Ghanaian Times, (20 May 2008), . 241 University of Ghana http://ugspace.ug.edu.gh Birim South District Chief Executive marked the formal opening of a 450 million (GH r-Yeboah, who seceded from the Church after he was voted out of the chairmanship in July 2903.668 Part of the New Punch story reads: Nearly four years after initiating a palace coup to sweep Rev Dr Augustus Annor Yeboah the then National Chairman of the CAC off his feet under inexplicable reasons, members of the General Council of the church. by a decision taken at their last General Meeting at the Bunso Cocoa College m the Eastern Region, have also handed Rev Apostle Micheal Nimo the same bitter pill he and others administered to Rev Annor Yeboah about four (4) years ago.669 The report ascribes this tum of events to "the opulent and profligate (extravagant) lifestyles of the current executives." The reporter specifically accused Apostle Nimo of spending Church funds to purch ase a L·m c oln Navigator , which was an expensive cross-country :: Bokpe, "Clergy Under Fire", 3., . AC" Ghanaian Times, (26th July 2003), 1. See E. Mingle, "Annor-Yeboah s ~ove Splits C O~" The New Punch, (30th March to 2nd April 2008), 1 & 6!i9 E. Ato Sam, "Revolt at CAC: Chairman Thrown u , . 8. 244 University of Ghana http://ugspace.ug.edu.gh 67o vehicle. A follow up report in The New Punch of 29th June 2007 added to the allegations that Apostle Nimo, the former Chairma t k h n, 00 uge amounts of money for warm clothing allowance and per diem when travelling abroad' I'n add't' h d . , I lOn, e owne numerous cars In addition to the two official vehicles allocated to him. My interaction with Apostle Stephen Amoaning, current Chairman of CAC, Apostle Michael Nimo and the editor of The New Punch, Ebenezer Ato Sam, concerning these accusations have revealed that the story line is not as factual as the reporter would make us believe. Responding to these allegations, the current Chairman, Apostle I Stephen Amoaning, said they were all unfounded. To him, the ousting of Apostle Nimo from the chairmanship carried no indication of revolt as suggested by The New Punch report; rather it occurred through the due process of balloting. He further intimated that the allegations of misappropriation of Church funds were all baseless and said they had invited the Editor, Ato Sam, to apologise for defamation of character. According to Apostle Amoaning, the Editor was using his paper to settle a personal score, as he was part of the faction that broke away to follow Rev Annor- Yeboah in 2003. Apostle Michael Nimo, who is at the centre of all these allegations, is now stationed at Takoradi as the Western Region Head of the Church. He also confirmed the current Chairman's point that the assertions in the New Punch were fictitious and that the Editor had formally apologised to him and the Church for dragging their names in the mud. When this researc he r enqU.i re d whe the r the story had been retracted in the newspaper, Apostle Nimo's answer was negatl.v e. Afru teh r I. nqU.i ry to find out why no action had been taken to get the records straight received the response that S.I nce CAC had featured in so many negative press 670Sam, "Revolt at CAC: Chainnan Thrown Out", 1 & 12. 245 University of Ghana http://ugspace.ug.edu.gh reports, they thought it wise to spare the memb h ers anot er unsavoury media campaign; that was why he did not file a defamation case at court.67! I was able to interview the Editor of The New P h Eb : . unc, enezer Ato Sam, on the media reports in question and he acknowledged that there actually was no revolt at CAC, as his story purported. He also admitted that the change in leadership, was attributable to a credible democratic process of voting. Concerning his allegations on the ex-Chairman, Apostle Nimo's numerous vehicles; Ato Sam said the Church had explained to him that some of the .'ehicles were personal gifts from individuals. The Editor however insisted that he would not retract the story until he had received documentary proof that the vehicles were given to Apostle Nimo as presents.672 My research has thus refuted The New Punch report of a revolt at CAC. The veracity or otherwise of the allegations concerning misappropriation of Church funds by Apostle Nimo to buy vehicles could not be determined since the documentary proof of transfer of ownership was not provided. The implication of such unsubstantiated lallegations is an irreparable damage to the public image of the institution or individual concerned. One would therefore think that any form of legislation that would prevent the publication of such unfounded allegations before full investigation was undertaken would be welcomed. Such occurrences could have influenced the Most Rev Prof. Emeritus Kwesi Dickson's opinion, which was reported as accusing Charismatic Churches of exploitation in his presentation at the 2005 annual memorial Dunwell-Acquah-Grant Memorial Lectures. To the emm. ent P ro fie ssor, - w h appears to be risking over generalisation - these Churches are "a 0 671 Interview, Takoradi, 13 th October 2008. 67: Interview, Accra, 21 st October 2008. 246 University of Ghana http://ugspace.ug.edu.gh machinery for money-making; the pastors are cheats and a lia~ility to our society.,,673 In an interview with Ben Ephson, he also expressed a sI'mI'1a r con VI.C t'I On b y saym. g some Pentecostal ministers are fraudulent; in spite of that, he concedes that they are still offering . t . 674 valuable servIce 0 socIety. Apostle George Ofori-Atta, founder of Peculiar People's Chapel, is also reported to have "blamed leaders of the Pentecostal and Charismatic Churches for breeding social vices such as personal aggrandisement, greed and a false notion of the theory of prosperity, which he said has constituted the foundation of the Charismatic movement.,,675 He said further that as a result of the wrong "understanding of prosperity doctrine, some leaders and followers of Charismatic churches had found themselves in jail I because of greed and criminal activities.,,676 This opinion seems to be confirmed by the observation of Rev Supt J. Tetteh who said that in the 5 years of his chaplaincy at Nsawam Medium Security Prison, no minister from the mainline Churches had been incarcerated there; the only Christian ministers who were jailed happened to be 4 PentecostaVCharismatic pastors. Two of them were imprisoned for defrauding people, one for murder, and the fourth one for criminal assault. 677 As much as one cannot deny that some of the stories published in the media on the immoral conduct of Pentecostal ministers are factual, it is also suggested that there is evidence of a degree of subjectivity in such reportage. And this factor of subjectivity seems to be inspired by several concerns, not least, commercial interest. It appears some of the damaging he a dlm' es on the 'I mage f PentecostaUCharismatic Pastors are mere allegations, which are 0 67J. • N T b "Charismatic Churches Exploiting the Poor" The Daily Dispatch, K.A. Dickson, quoted III M. . org or (7th September 2005), 8. . ' d 'nterviewed in Accra on 23 rd July 2008. l 674 Ben Ephson, editor of The Dally DIspatch, an hwash L ders for False Theory of Prosperity", Daily Graphic, 675 R. Kwei, "Pastor Stirs Controversy: Blames C urc ea F7th December 2005), 1. h L ders for False Theory of Prosperity", 1 & 3. 76 Kwei, "Pastor Stirs Controversy: Blames Churc S e~ T tteh however made this positive statement that none 677 Interview, Nsawam, 14th November 2012. Rev up e back as a repeat offender. By implication the time the pastors who was J. ai. led at N sawam Prison ever came served in jail might have helped to reform them. 247 University of Ghana http://ugspace.ug.edu.gh used to attract patronage. For instance, I contacted a Daily Graphic reporter, M. Baneseh to establish the guilt or otherwise of a Pentecostal minister, Pastor Emmanuel Kofi Tei, founder of Mispa Miracle Church at Dodowa, who, she reported as h~ving abducted and seduced a 17-year-old girl;678 and to my surprise, the reporter said casually that she had lost trace of the 679 h"'f h case. In suc a situatIOn, I t e pastor was acquitted later, his reputation would have been irredeemably tarnished. Consequently, it would be advisable for the media to delay the publication of such stories until the guilt of the individual had been established beyond any doubts in Court. Alternatively the reporters could follow the story through to the conclusion, RS they report it at every stage. Otherwise, the credibility of some of the media houses would be significantly undeffi1ined. It is therefore advisable for the reading public to try and ascertam the facts behind some of these newspaper headlines before drawing any conclusions on any particular case. As stated earlier, media and public opinion on Pentecostal/Charismatic ministers is not thoroughly negative; sections of Ghanaian society appreciate their contribution to the spiritual and socio-economic progress of the nation. For instance, after reading a rather scathing article, "Where is the Church: As Streetism, Child Prostitution Overwhelm Society?" written by a columnist in The Spectator, dubbed "Watchwoman" (whose real name is Doris Dartey), one Acheampong was move d t 0 write a r, e~i oinder, pointing out these t insightful opinions: ! . . . . t] will never be seen by our social • These things [Christian chantyh P;oJe:e~ pastors and misguided prophets are commentators. They see o.nly ~ af i a Christianity is castigated so cruelly by doing wrong. ....F or the sms 0 a e~~ 's just fashionable to bash Christians, people who should know b.e~er. 'h' t I'll not visit violence on its critics. because it is the only reh.glOn t a ~I etc are all filled with criticism of Television plays, films, SOCial com men ary . . I 17" Daily Graphic. (23Td April, 2006), 34. 678 M. A Baneseh "Pastor in Court for Abductmg GIr , 67~ th Interv'Iew., Ac'cra , M. A. Baneseh on 17 June 2008. 248 University of Ghana http://ugspace.ug.edu.gh Christians. It is the only religion a . expect to sleep soundly.680 gamst whom anybody can take liberties and In an interview with Rev Father Raphael 0 . S d ' sel oa wah, of St Paul's Catholic Seminary, Sowutuom, he also expressed the opinion that m' 'ty f t aJon 0 Pen ecostallCharismatic ministers live morally upright lives and are making a positive tr'b' . . . . con I utton to Chnsttamty and society as a whole. He thought it was unfair to use the misgu'd d d I e con ucts of a few of such leaders to 681 brand all the others. A similar opinion is held by Da m.e I Ab uga h, a reporter for Gospel Advocate, who said the persistent negative reportage on Pente?ostal Churches by the media i~sued out of unfounded impressions rather than facts , in many I'nst ances. A ccord 'm g t 0 h1' m, this sensational reportage, which seems to be motivated by commercial interest, contributes to the promotion of negative public perceptions of such ministers. Abugah is also convinced that the positive contributions of Pentecostal ministers to the overall welfare and progress of I the Ghanaian society far outweighs their negative impact.682 7.4 Response to the "Prosperity Gospel" Media sensationalism notwithstanding, it cannot be denied that the ostentatious lifestyles of some Pentecostal/Charismatic Church leaders call for some self-assessment on their part. As models in a developing economy, one would think that leadership in every facet of society would exemplify thrift and prudent investment of limited resources. Nevertheless some of the expensive outfits, flashy vehicles and palatial accommodation used by some of our Church leaders reflect uneconomical resource application. Among some of these Church leaders, it seems the flaunting of wealth has become the bench mark of success and God's blessing, rather than prudent investment and the judicious application of material resources. Gifford's observation on the way some Pentecostal leaders apply wealth is, "Yet the wealth is flaunted, 680 rg na t'I US A c h eampong, "Re : W a t c h wom an - Where is the Church? The Spectator, (March 15,2008) 4. 68IInterview, Sowutuom, 22nd June 2009. 682 Interview, Accra, lIth March 2008. 249 indeed if the moneyU wnievnetr isnittoy soafv Ginghsa annad hinttvpes:/tm/ueg st ptha ce.u. g.edu.gh n e pomt would be lost. Wealth and status go together; the former is the sign of the latter A . ppearances matter - and appearances, titles, and the symbol of office often matter far more than doing,the job well.,,683 It is rather revealing to observe that this unproductive attitud~ to wealth is often endorsed , with Scripture passages and preached as "prosperity gospel" from many Pentecostal/Charismatic pUlpits. The presentation of such prosperity and success concepts give the impression that Christians had an automatic right to success, and prosperity was so much part of the salvation package that if one was poor, then t~ere must be something wrong with the person's faith. Anderson's attempt to identify some of the major tenets of the prosperity message is instructive: "The will of God is for people to prosper or succeed in every area of life (psalm I; 3John 2)"; "The atonement of Christ includes provision for deliverance from sickness and poverty as well as from sin"; "God's covenant with Abraham, inherited by the Christian believer, includes a promise of material prosperity (Gen 12:1-3;13:F2)"; "The means by which prosperity and health are appropriated is by faith alone.,,684 On many occasions worshippers are motivated to exhibit their faith in generous offerings to enable them access I these blessings. Asamoah-Gyadu,685 Gifford686 and Anim687 have all demonstrated that the t strand of prosperity message prevalent in Charismatic churches ,in Ghana is the product of the f i 683 Gifford, Ghana's New Christianity, 13 . . h E h t I gy of Some New Charismatic Churches" 034 Allan Anderson, "The Prosperity Message In t e sc a 0 0 Missionalia, Vol 15 No. 2 (August 1987), 75-76. 68\ Asamoah-Gyadu, African Charismatics, 204 -206. 686 Gtfford, Ghana 's New Christianity, 47 - 56. d h P 'mal Imagination" a paper presented at a Langham- 687. • G I in Ghana an ten , ., E. K. Amm, "The Prospenty .ospe . . Ghanaian Charismatic Churches at Akrofi-Chnstaller Institute LallSanne Conference on ProsperIty Teachln~ In th_10th October 2008),1 ofTheology, Mission and Culture, Akropong, (6 250 University of Ghana http://ugspace.ug.edu.gh ~ertile interaction of American televa I' t ' I' nge IS concepts and traditional Ghanaian ideas of success and fulfilment. In extreme cases this success motif becomes susceptible to a kind of triumphal ism that takes presumption for faith and claims control of all spiritual and natural phenomena. This approach to Christianity is what O'Meara refers to as sacral religion, which according to him "brings the perennial temptation to encapsulate the divine. Sacral religion is a phenomenon of extremes: it parades exaggerated claims and it achieves nothing." 688 Indeed such an approach can even be destructive as was made evident by Apostle K. K. C. Gadzekpo, of the Church of Pentecost, who claimed he could drive through a flooded river at Kparekpare in the Volta Region by "faith", against the persistent call of bystanders to dissuade him, and he died in the process with one of his subordinate pastors, whilst his wife and driver were rescued from dr ownm. g. 689 As observed earlier, the Pentecostal phenomenon defies stereotyping, as a more comprehensive view of the prosperity teaching admits a certain level of positive impact. For instance although Asamoah-Gyadu raises issues with the prosperity message, he admits that the concept has contributed in making the Charismatic churches fmancially independent, and suggests they offer lessons to the older mission churches, which are still dependent on Western mission donors.69o Okyerefo also appreciates the fact that the activities and messages of Pentecostal churches are creating communities of resourceful people necessary in generatm• g development. 691 An1' m pos tulates that the primal concept of wealth and success 688 O'Meara, Theology of Ministry, 44. D wn in Test of Faith", Daily Graphic, (30th August 689 M. Azure A wuni, "Two Church of Pentecost Pastors ro 2010).3. 690 Asamoah-Gyadu, African Charismati~s, 227. h P tion of Human Capital in Ghana" Trinity Journal of 6:1 Michael P. K. Okyerefo, "Pentecostalism and t e58ro5~~ 68. church and Theology, Vol XVII No.2, (July 2009), . 251 University of Ghana http://ugspace.ug.edu.gh served as praeparatio evangelica to the prosperity I H' . gospe. IS perspective further reveals a liberationist impact, where the prosperity message free th . d fr h . s e mm om t e fear of witchcraft and releases adherents to pursue an unhindered wealth t' d 692 . crea Ion agen a. Kalu engages With Giffords' depiction of Neo-Pentecostals in his Ghana's 1o.T lV,e w C' h' . tla"mt y as one th at I ac k YlS s work ethics, waiting for a miracle to propel them to success, yet he claims the adherents appear to be ostentatious. Kalu then wonders, "if these Christians sit back and wait on God to supply their needs, where do they get the money that the pastors may demand? Where do the fancy cars and material signs of success, described by Gifford, 60me from?,,693 7.5 Ministers' Response to Ethical Issues At this stage, I will like to consider how some of the Pentecostal/Charismatic leaders themselves have responded to the problem of unethical ministerial conduct. There is a suggestion that if media people seem to have a preoccupation for ministerial scandals, they are supported by some members of the ministerial fraternity wh? consciously encouraged them in that venture. A case inpoint is when The Spectator, reported that Apostle John Anan Adotey, President of The Apostolic Church, Ghana, encouraged the media to "expose corrupt Pastors and church leaders who have compromised Christian values and ethics for worldly possessions.,,694 This notwithstanding, the accusations of unethical behaviour levelled against Pentecostal ministers have received various responses from the ministers themselves. And some of these responses are discussed in this section. 692 Emmanuel Am•m , "The Prospen•t y G ospe I'I n Ghana and the Primal Imagination" Trinity Journal of Church and Theology, Vol XVII No.2, (July 2009),42, , , I f Ghana's New Christianity" Trinity Journal 693 Ogbu Kalu "Yabbing the Pentecostals: Paul Gifford s mage 0 ~~ Church and Theology, Vol. XV No. ,I, (January 2,?~~\~!'~~~~~t Pastors, Church Leaders - Apostle Adotey Apostle John Anan Adotey quotedthIn I. Motey, 3 PW hether it is accep~ble for a minister of the gospel to Urges the Media", The Spectator (16 June 2007!, 2 1'1 'IS debatable in light of the idea that it may be £ T s of hiS co eagues , appeal to the Press to report on the al Ing '0 ders whether it would not be more appropriate for the I, nappropn. ate to wash one ' s dirt y iI'nen, in public '"ne wont he pastorate rather than submitting suc h a sacre d ecclesiastical authorities to help, as It were, samtlse assignment to the Press. 252 University of Ghana http://ugspace.ug.edu.gh I think it is important to point out that the I generalisations which purport that Pentecostal/Charismatic Church leaders show little conce C h' hid d rn lor Ig mora stan ar s cannot be further from the truth. Many of them model admirable eth' I . . I d I h lca pnnclp es an coup e t em with sermons and literature that promote Christian moral valu e ,Clo rmat 'I on. BI'S h op E mmanue I Sackey, second-in-command at Lighthouse Chapel Internationdl (LCI), preaching on Sunday 6th June 2008, in a Church service at LCI Headquarters located at North Kaneshie, treated the topic, "Types of a Good Heart". He based his sermon on Proverbs 4:23 "Keep your heart with all diligence for, out of it spring the issues of life" (New King James Version) He identified a "good heart" as i) The True Heart ii) The Sprinlded, Heart, and iii) The Honest Heart. Bishop Sackey intimated that a true heart is one that does not harbour hypocrisy; such a person does not come to Church on Sunday morning behaving like an angel and goes out to behave during weekdays like, as he put it, "the devil ' s nephew". The Bishop explained that a sprinkled heart is the heart that allows God to purge it of sin, evil and wickedness. The third kind of heart he spoke about was the "honest heart", which according to him, accepts God's word in all honesty and applies it to his or her life for moral transformation. In another instance, although Prophet Emmanuel Dodzi I of Word Miracle Church International (WMCI) was preaching on "Building a Strong Church through the Home Cell", a topic that had no direct moral focus, he was quick to slot in the fact that the Cell provided a place for conflict resolution and facilitates disciplinary action against members who engage I.n vanous kI' nd s 0 fm'ls con du ct .6 95 In the Church of Pentecost (CoP), a message f em phatic moral import is captured in 0 'ts collective covenant declaration: "the Church statements which the Church regar d s as 1 695 Sermon, Sunday, 13th July 2008, First Service. 253 University of Ghana http://ugspace.ug.edu.gh [CoP] should remember not to harbour sins '1 d d . ,eVI ee s and eVil people among her membership, but rebuke, discipline and restore backsliders l'n t'h "t fl' e spm 0 ove, compassIOn • ,,696 and patience. I undertook a survey to discover the functional implications of certain ministerial and ethical concepts relevant to the Ghanaian Pentecostal/Charismatic I~adership context by using a question guide to personally interact with fifty of such leaders. Although administering a questIOn guide demanded more effort and time than a questionnaire, it has the advantage of 'loproximating accurate answers, as the researcher was at hand to explain difficult concepts. The choice of respondents intentionally went beyond my case study Churches because the I issues explored had implications for the wider Pentecostal/Charismatic leadership. In addition, I interacted only with the rank and file of the ministers in order to examine the leadership styles of those in higher office from the perspective of their subordinates. From the case study churches, I spoke with 12 ministers from Word M~racle Church International, 5 from Redeem Evangel Church, 13 from the Church of Pentecost and 9 from Assemblies of God Church. Those from the other Churches numbered 11. ublished document), 54. 696 The Church of Pentecost Minister's Han db 00k , ( un P 254 University of Ghana http://ugspace.ug.edu.gh Table 4: The Ministers' Responses to Some M' 't ' lOIS erial and ~thical Issues sIN Concept Yes % No 0/0 Not Sure % 1 Minister had Adequate 14 28% 36 72%, Theological Education 2 Existence of Code of 22 44% 28 56% Ethics 3 Minister's Familiarity 16 32% 31 62% 3 6% I with Ethics 4 Minister has Respectful 46 93% - 4 8% Supervisor I 5 Minister's Supervisor is 37 74% 4 9 18% Democratic 6 Church Administration 20 40% 23 46% 7 14% is Transparent 7 Church has Audited 31 62% 18 36% 1 2% Accounts 8 Aware of Controversial 42 84% 4 8% 4 8% I Fundraising Methods 9 Knows Extravagant 39 78% 2 4% 9 18% Ministers 10 Ministerial Discipline 32 64% 12 24% 6 12% Acceptable 11 2 4% Preaches Prosperity 28 56 20 40 Gospel 12 -Preaches Sanctification 50 100 - 255 University of Ghana http://ugspace.ug.edu.gh '13 Undertakes Witch 22 44 27 54 1 2% Hunting ~ The first question sought to find out whether the inl'tl'al th eo Io gl' caI e duca'tlO n the mm, l,s ter I re(;eived before embarking on ministry was adequate , and a sl"g'mf il cant numb er f 0 36 or 72% responded in the negative, This reinforces an earlier concern I have expressed about the need to increase the period of training for the PentecostaUCharismatic ministers, Question 2 enquued about the existence of a documented ministerial code of ethics in the respondent's Church, and 28 or 56% said "no", The third item tested the fa~i1iarity of the ministers with some key terminology in moral philosophy such as, "deontology", "utility", "situationism", and "absolutism"; whilst 3 or 6% of them were not sure, 31 or 62% responded "no", signifying the low level of awareness of moral philosophy among the ministers, I tried, with item four, to fmd out whether the immediate supervisor of the respondent respected his subordinates, and a remarkable number of 46 or 93% responded in the affirmative with a low number of 4 or 8% claiming they were not sure, This implies that unlike the traditional context, where juniors received little respect from their superiors, the senior PentecostaUCharismatic ministers behave well toward their subordinates, Question 5 was used to assess the level of democracy demonstrated by the immediate supervisors697 of respondents, 37 or 74% said their supervisors were democratic, 4 of them, representing 8% said they were not, whilst 9 or 18% were not sure, And this is also a de mons tra tI' on f a d epar tu re from traditional Ghanaian leadership, which hardly reflects any 0 ev. J e If0 appre'cIa b le d emocracy, It e m 6 was used to fmd out if administrative procedures such , fi d otl' ons were transparent to respondents, and 23 or 46% of as appomtments, trans ers an prom 697 1 " t carry various titles such as District Pastor in Assemblies These supervisors who are who are most y miniS ers of God Church , Area Head in the Church of Pentecost etc. 256 University of Ghana http://ugspace.ug.edu.gh them said "no", 20. of them, equivalent to 40.% said" " yes ,and the rest 7 or 14% declared they were not sure. Item 7 reveals that about 31 or 620 / f h ! " /0 0 t e 50. mmlsters have access to the externally audited accounts of their establishment· 'tu' . , a Sl atlOn which suggests, to some extent, that the Churches maintain an appreciable stand d f . ar 0 acc;ountability. The responses I received to question nine reveal that an overwhelming maJ"ort! y f 42 0 , representm. g 84%, think some of their colleagues use controversial methods o f fu n d ral"s mg. 698 Th ere aI so seem to be a general impression, even among the ministers that some Pentecostal leaders live extravagantly; as a significant number of 39 or 78% were convinced that some of their ~olleagues did not use resources judiciously. Concerning disciplinary actions against offenders, an appreciable number of 32 or 64% approved of the disciplinary codes and their implementation in the respective Churches. During my interaction with the ministers, 28 or 56% of them admitted that they have been preaching the so-called "prosperity gospel", whilst 20. or 40.% of them did not. The fact that each of the PentecostaVCharismatic ministers is concerned with issues of morality is confIrmed by the claim of all 50. respondents admitting that they do preach regularly on sanctification. The last item gives revealing data on the concept of witchcraft, where a slim majority of 27 ministers, representing 54%, said they had never identified a witch or wizard in their ministry; nevertheless 22 or a significant 44% of them confirmed that they had identifIed witches in their ministry - making it an issue of concern in Pentecostal theology. De yon d the I't e ml. zed 'I ssues I.n Table 4, some of the respondents provided further insights on a handful of the topics which I have recorded here. One respondent thought sometimes some of 698 • d ' I d d the selling of prophylactics, charging consultation fees, and Some of the popular examples cite mc u e coercive methods such as give an offering in order to curse your enemy. 257 University of Ghana http://ugspace.ug.edu.gh the Pentecostal/Charismatic leaders have built hea vy protocol and a troop of body guards and personal assistants that made them inaccessible to th '. e congregatIOn members. Another person was convinced that some of his colleagues practised tr·b I·.' .. 1 a Ism In appoIntIng people to church offices and also in promoting them. Concerning ostentatious lifestyles among ministers , a ~le w f th 0 e respondents thI. nk some of the perceptions of extravagance are wrong. Such ministers ar~ convinced that "ostentation" and "extravagance" are relative terms, and depending on a person's background and training, these words would be applied differently. One response, whiyh I found rather fascinating, came from two respondents, who insisted that to set a public example in thrift and economical use of resources, they would reject gifts that would pepict opulence and waste. Many of the respondents suggested relevant methods that could help improve the negative press image of Ghanaian Pentecostal/Charismatic leaders. To some of them, more emphasis on education was necessary, especially in moral philosophy, ,-,:hich could help the ministers make informed and constructive ethical choices. Such education, they suggested, could comprise seminars, conferences, symposia, mentoring, counselling etc., to which ministers may be exposed throughout their working life. It was also intimated that those who admit others into the ministry may have to do more rigorous screenin~ than before in order to select people of character and high moral standards. Others suggested that the formation of umbrella organisations which hold individual ministers accountable for their behaviour would considerably help control unethical behaviour in ministry. One person was of the opinion th at, S·I nce h uman b em. gs are ~lia lll·ble , ministerial misconduct cannot be totally eradicated; therefore the Churches should make provision for correction, reformation, and re-instatement of offending ministers. 258 University of Ghana http://ugspace.ug.edu.gh A handful of respondents were however convin d th h ce at t e Press, motivated by commercial interest, was exaggerating some of the alleged m' . t . I ' InIS ena scandals. They thought journalists had to be educated to check the authenticity and accu f ' h' . . racy 0 ~uc stones before publishIng them. A rather unique answer from one respondent suggested that the media exposure has a positive dimension to it, as it would help check unethical condu ct among the m'In i.s ters. It is also noteworthy and much to be appreciated that some of the Pentecostal/Charismatic I Churches are self-critical, that is, their ministers evaluate themselves, and also allow their conduct to be examined by their colleagues and the Church public alike, as a control measure in ministerial ethics. The public revelation of ministerial offen~es could serve as a deterrent to potential offenders and also help the culprit reform. Thus, one can conclude that I approaches to ministerial discipline vary from one denomination to the other, and, depending on who is implementing the code of conduct, and the level of public exposure given to the case, immoral behaviour may be easily flushed out or tolerated within ecclesiastical structures. In this light, one can even conclude that the frequent media reports on the unethical conduct of Pentecostal/Charismatic ministers has a constructive aspect to it, as it reveals a situation of institutional accountability, provided the reports are based on facts . Rev Prof Asamoah-Gyadu also thinks that the media seems to be demonstrating a penchant for Pentecostal/Charismatic leadership scandals because such ministers present themselves as paragons f VI' rtue , w h b ran d leaders of other Christian denominations, as it were, as 0 0 "sinners".699 Thus, the media publishes such stories swiftly to reveal to the public that d fallible I think there is much valuable Pentecostal/Charismatic ministers are also hu man an . 699 Interview, Accra, 2nd June 2009. 259 University of Ghana http://ugspace.ug.edu.gh insight in Asamoah-Gyadu's observation; and Pentecost VCh' , a artsmatlc leaders can learn from it and be humble enough to admit that like other Chr' t' . , IS lans and the rest of mankind, we are all on pilgrimage towards perfection; indeed we are all k' , see ers, gropmg after the redemptIOn of our corruptible nature, It has also been suggested that Pentecostal/Charismatic leaders do not give character development and ethical issues the deserved attention in their ministry, (although my survey report in Table 4 reveals that all of them preach on sanctification), Among those who have expressed concern about the need for Pentecostal ministers to igive more attention to moral and ethical issues is Rev Opoku-Acheampong, who is convinced that "if publishers of religious books can dwell on morality, it will go a long way to impact positively on society",70o It cannot be denied that sometimes the PentecostaVCharismatic wing of the Christian faith concentrates on matters of prosperity and attainment of material success and social recognition at the expense of character building and moral uprightness, And they may have to strike a balance between their focus on charisma and character for holistic Christianity, The falling standards in PentecostaVCharismatic ministerial ethics has engaged the attention of the ministers themselves and some have directly responded in sermons, press statements and interviews to the accusations being levelled at them, Reacting to the decision of the West AfrI' can Ex amm" atlOns C ounci'I (WAEC) to ban pastors from endorsing examination app II,c a t'I on t~o rms, A post l e M , K , Ntumy observed that the fact that WA EC could not trust 701 T ' t pastors is an indictment on the prI' est h d d 00 an sh ould be condemned as such, 0 reltera e, Apostle John Anan Adotey, Presl' de nt f The Apostolic Church, Ghana, thin.l(s exposure in 0 th k T form Lives of People" The Ghanaian Times, (24 700 Quoted in Adjoa Yeboah Afari, "Produce Boo s to rans October 2007),14, r (21't _ 27th April 2007) , 3 701 Cited in A, Cobba-Biney, "No Pastors Please!", The Spectato , 260 University of Ghana http://ugspace.ug.edu.gh the media can contribute to solve the problem of m' . t . I .' 702 . . mls ena mIsconduct. Another mInIster, Rev Dr Joseph Kweku Asante, General Overseer of Full Gospel Centre and Director of King I of Kings Bible College and Seminary, thinks the intervention ~f GPC and Christian Council of Ghana could "help develop diScipline among pastors in the country to safeguard the image of the clergy.,,703 Rev Noah Twum agrees that problems exist in the Pentecostal ministries concerning moral standards, which he also thinks could be controlled with more education on et hI· ca I'I ssues. 704 One area of criticism which Pentecostal ministers often react to is that of financial accountability and extravagant living. In a media report, Apostle Ekow Badu-Woode, General Secretary of the Ghana Pentecostal Council (GPC), I is. said to have rejected any notions that the Pentecostal ministers are gold diggers: "The Ghana Pentecostal Council (GPC) has strongly refused the increasing criticism and perception among the media and the general public that Charismatic churches are in church business for money.,,705 Rev Noah Twum is convinced that a minister is at liberty to enjoy genuinely acquired wealth.706 And addressing the same issue from another perspective, Rev Divine Nortey, National Crusade Director and Radio Pastor of Gospel Light International Church (GUC) in Accra, insisted that the ministers need strong four-wheel-drive vehicles to criss-cross the country, as well as maintain an appreciable living standard that would be respected by all people, including the r wealthy.707 , I • 702C.I ted m. 1. Motey, "Expose C orrup t Pastors , Church Leaders - Apostle Adotey Urges the Media" The 1h Spectator (16 June 2007), 23. . . . P t "Th GosLel Advocate (28th October _ IOIh 703 Cited in D. Abugah, '''Arrest' Indlsclplme among as ors e p November 2007), 1. 704 Interview, Accra, 22nd May 2007. B" S ys OPC se~retary" The Gospel Advocate, (281h 705 Daniel Abugah, "Church Business not Money usmess. a October - 101h November, 2007), 1. 706 Interview, Accra, 22nd May 2007. 707 Interview, Accra, 3rd May 2008. 261 University of Ghana http://ugspace.ug.edu.gh In an interview with Apostle Ekow Badu W d - 00, he lamented that the challenges of unstable ministerial marriage, flamboyant dressing and b . , 0 sesSIOn with prosperity in general are undermining moral standards among Pent t I .. ecos a ministers. According to him, the Ghana Pentecostal Council (GPC) has an Ethics Arbitratl·o d D ' I .. n an eve opment Committee which 3ddresses concerns of unethical conduct of ministers H h . . e owever pOinted out that the "'ouncil only deals with Churches as a COrporate body d d - an oes not get involved with Idividual ministers. As a result, the Council is unable to take a t· . t P t ny ac Ion agalns as ors j 11ess their denominations reffered diSciplinary cases to them.7qs f. 'response to the issue of negative media reports on Pentecostal leaders, Apostle Wood • thJr, s although some of such reports may be true, the media seem to be characterised by sensal ')nalism, so one should read these stories advisedly. He however admitted that since the Churches are divine-human institutions one cannot rule out imperfection among their I~aders. In his opinion, and to use his exact words, "the Pastors come in various shades and colours - trained and untrained, called and 'uncalled. ",709 And he promised that GPC is making efforts to educate and train some of the Pastors in all iaspects of ministry including ministerial ethics.710 Among the many responses to the problem of ministerial misconduct is the strong suggestion from certain sections of society that the formation of Churc?es should be regulated. Rev ~A b am fi0 AtI·e rno, a mm. l.s t er of the Presbyter. ian Church of Ghana and lecturer at the )epartment for the Stu d y 0 f R e I·Ig·lO ns at the University of Ghana is however of a different \ I].lon. H.e thmk s the Church scene s h 0 uld not be regulated. He is convinced that because se\ 'r institutions are not well m. forme d on re li g ious matters, "Government should not be 710089 In :"e w Accra , gth December 2005. 710 Int, 'W, Accra , gth December 2005. lnte 'I, Accra, gth December 2005. 262 University of Ghana http://ugspace.ug.edu.gh trusted with basic freedoms like the right of h' ,,711 I • • • Wors Ip. Rev Ahemo IS convmced that although religious faith should logically inform go d b h' . o e aVlOur, this does not always happen in reality; in his opinion, "Ethics and religious faith do n t I ,,712 H I , 0 a ways converge. e a so rejects the idea of subjecting the control of the founding of new Churches to existing . t' I I d 713 R . Jenomma IOna ea ers. ev Ahemo thinks such leaders ! would use their theological mt'ndset and denominational parameters to triO t fr h ' h . res c es approac es to the expressIOn of authentic Christian spirituality, thus undermining the essential principles of freedom of worship. I am supportive of Rev Atiemo's position, as attempts to regulate the Christian landscape would inevitably infringe on the constitutional provision of freedom of religion. Unless the emerging Churches violate the Constitution of Ghana, they could be left alone to be self- critical; trusting that their intemalisation of moral values and the assessment of their followers would help them approximate an appreciable standa~d of orthodoxy in ministerial ethics. 7.6 Conclusion It is obvious that the PentecostaVCharismatic leaders have made a positive impact on Christianity and the wider Ghanaian society. Their messages have rescued many youths and adults from profligate lifestyles and empowered them to pursue moral uprightness and channel their resources into constructive ventures. The Christ~an education programmes of such Churches produce literature and messages that apply Christian principles to every dimension of life, not least, family values that promote coherence and stability in society. The upwardly mobi.l e youth among t h el.r <1:: 0 llowing are encouraged to develop their talents and 711 Interview Legon, 27th August 2008. 712 I .' th A t 2008 ntervlew, Legon, 27 ugus . "Th S (alor (26th May 2007), 4. 7IJ J. Ackom Asante, "Maintaining Pastors Image epee , 263 take advantage of opUponritvuenritsieitsy foofr Gsehlaf nanad h cttopm:/ /ugs. padc e.ug.edu.gh mumty evelopment. Furthermore these Churches have partnered with Government to . . . create Jobs, butld 'SOcIO-economic infrastructure and donate generously to alleviate the plight of th I bl . . e vu nera e and margmahsed members of society. All these positive contributions notwithstanding public .. d d· , opmIOn: an me la reports are fraught with accounts of unethical behaviour of PentecostaVCharl·sm a t· ml.m.s t ers. Th IC e Ie a d ers are often presented as compromising on Christian moral standards by demonstrating greed and opulence, abusing power, trampling on the human rights of .o thers, assaulting those who provoke them and harassing women sexually. Although some 9f these allegations have been proven to be true, in other cases, the stories seem to have been published either out of sensationalism, commercial interest, or to settle personal scores. I have also tried to establish the fact that some of the Pentecostal ministers, operating within various institutional structures, have made efforts to address the issue of declining moral standards among their fold. Furthermore, it is gratifying to note that my field work has generated data which reveals a high level of awareness of the practical moral problems among the Pentecostal/Charismatic leaders. Some of the prominent leaders among them who engage with moral issues have responded by commenting on them in various forums, and suggested some practical responses to the problem. And it is heart-warming to know that some of the ministers have also demonstrated a certain level of self-criticism. However there seems to be an urgent need for such Churches to give more attention to education on moral issues and to feature concerns for integrity and Christian character development in their sermons and literature more than they have done hitherto. 264 University of Ghana http://ugspace.ug.edu.gh CHAPTER 8 SUMMARY, CONCLUSIONS AND RECOMMENDATIONS 8.1 Summary The sphere of influence of Pentecostal/Charismatic Churches l'n shaping the future of Christianity in Ghana has become so significant that, th h e p enomenon has, besides theological investigations, attracted the attention of soc' 1O gl.S t h' . 10 S, _ lstonans; J.o urnah.s ts, and even politicians. The Movement has produced outstanding leaders, some of whose Churches I have become huge institutions of considerable international repute . H owever, pu bl"l C opml.O n, press reports, and insightful responses gathered from some Church leaders and academicians seem to suggest that although the Pentecostal/Charismatic Movement has made a general positive impact on Ghanaian society, there are serious concerns about low ethical standards among some of their leaders. This researcher has examined traditional domestic, communal, and religious instituitons, which provide the social context for the development of Ghanaian Pentecostal/Charismatic leadership, to appreciate how indigenous value systems have influenced their ministerial ethics. Some of the concerns identified include issues of autocracy, human rights abuse, lack of equal opportunity, the promotion of superstition, and the injudicious use of material resources , which some of the Pentecostal/Charismatic ministers reflect in various proportions. TIle key concepts in moral philosophy, as well as the various theories that guide moral decision-making have been evaluated for a more objective and logical assessment of the various value systems that the Pentecostal/Charismatic ministers may express. It was ho wever dI· scovere d t h at th e 1e ve 1 of awareness of some of the ministers on key ethical · 't d There appears to be a link between this low level of concepts seems to be rath er 1lml e . 265 University of Ghana http://ugspace.ug.edu.gh awareness of moral philosophy in traditional' ' society and the I attitude of some Pentecostal ministers to the discipline of Ethics In certai . . n cases, It has been discovered that some of these Christian leaders do not have weB-defined d . an systematised ethical principles to guide their decisions and ministry; consequ t1 h' en y t elr response tOI issues was guided by their relative personal opinions. In tenns of institutional support, only a few of the Churches surv eye d h ave any apprecl.a b l e and comprehensive documented ministerial code of ethics. The portions of some of the I rhurch constitutions dealing with ministerial discipline captur~ useful principles of conduct that reflect positive obligation-based ethics. Nevertheless, the need to maintain institutional integrity has often been pursued at the expense of the impact of certain policies on mdividuals. In certain instances, concerns for utility, which c9nsiders the human impact of principles on those concerned, seemed to have been neglected. The need for tolerance, a major strength of ethical relativity, which recognises individual differences as well as the tension between institutional demands and individual aspirations, appears to be lacking in some of the institutional provisions. Furthermore, some of the Ghurches overlook the fact that character development is a progressive process of learning that acknowledges human fallibility; consequently they fail to develop adequate compassionate institutional responses to ministerial moral failure. Of much concern is the response of the Press and public opinion to PentecostaVCharismatic mi.l li.S te n. aI eth 'I CS m. Gahn a. I n rna ny m' stances , the Press may be commended for their efforts in reporting the constructi.v e con t n' butl'ons of the PentecostaVCharismatic Churches to society. As both the print and the electronic media often proclaim the social outreach projects u.n dertaken by these Churches to h e Ip th e underprivileged in society. In addition the Press 266 University of Ghana http://ugspace.ug.edu.gh also publishes sermons, articles and pUblic ' pronouncements of ~ome Pentecostal leaders with valuable moral import, This constructive reportage notwithstanding the Press sometl'me d' bl d ' s oes mepara e amage to the image of some of the ministers, as they readily publi~h allegations of scandalous behaviour without following the story through to establish th e Jilt h' f ~_._.. or ot erwlse 0 t he individual involved, Evidently, the media hardly publishes any retractions to redeem the reputation of such Church leaders; who in many cases would never litigate to claim damages, It has also emerged through this academic investigation that some of the negative opinions members of the public hold against Pentecostal/Charismatic ministers are either informed by superficial observations or based on exaggerated premises, M~ interaction with some of the ministers has revealed that the frequent accusations of pastors fleecing their flock and I becoming excessively rich at their expense are not always true, Some of such impressions turn to be overgeneralization and stereotyping, since majority of the ministers are honest employees who live on what their Churches provide; and many of these Pastors struggle to make ends meet. In addition, my field work has revealed that those who patronise the ministries of the Pentecostal/Charismatic leaders give overwhelming endorsement to their positive impact on society, Nevertheless the frequency of accusations of immoral behaviour, misapplication of funds and the abuse of power should serve as a valuable awakening call to the Churches for ho usec 1e anm'Ig,n some 'mts a nc es , reports of promiscuity ' fraud, and violent behaviour were dl' scovere d to b e true, So rne 0 f th e Pentecostal/Charismatic Church administrative structures have also been identified as not bem, g transparen t e nough , and some of those in supervisory 267 University of Ghana http://ugspace.ug.edu.gh roles need to be a little more objective and consl'derate l'n' h t eir dealing with their subordinates. In view of the fact that Church leaders are suppos~d to wield moral authority in order to inspire their followers and the wider society to asp'l re t h'1 9 h eth 'l 0 ca I stan d ard s, a single case of immoral behaviour in their fold is one too many. It is however necessary to mention that the Church leaders are mot simply glossing over these concerns. Some ofthem have developed institutional structures that respond constructively to ministerial moral failure . And this is coupled with the fact that some of the ministers appear lv be self-critical, as they consciously strive to approximate to high ethical standards. However, the ministers in question may have to consider i improving upon their male chauvinist image by offering equal opportunities to their womenfolk to contribute their quota to the development of the Churches. In addition, there is a crying need for policies that hold individuals accountable for the application of the resources of the Churches in order to curb the frequency of misapplication of funds. 8.2 Recommendations The most plausible solution to some of these problems is likely to be a multidimensional approach of strategies deriving from both internal and external sources. Internally, there is the need for more self-evaluation of the individual leaders who may have to assimilate and effectively apply biblical moral standards and principles of responsible decision-making. Secondly I suggest, as an internal source method, that the leaders in question could enlist in ., t ' er review programmes relevant to moral ministers' associations in order to parhclpa e m pe accountability . 268 University of Ghana http://ugspace.ug.edu.gh Extemally, it would help if creative works in the art s an d . ... re~earch findmgs on mmistenal ethics could be encouraged in the academy to generate useful: . fio rmat.ion. . III In a progressIve response to the conduct of Pentecostal/Charismatic leaders. Other strategies, in the form of social commentary expressed in drama, novels, film shows, songs, poetry, art works and media reports, which appreciate the positive aspects of Pente.costal/Charismatic leadership and criticise the unconstructive dimension, can also make an impact to help improve behaviour in ministry. The recent initiative of His Excellency John Agyekum Kuffour' s I Government in conferring national awards on some outstan.ding Pentecostal/Charismatic h:aders714 is a laudable effort that would most likely motivate other Pastors to strive for resourcefulness and moral excellence in ministry. The Ghana ~entecostal Council and other Pentecostal umbrella organizations can take a cue from this and institute awards to inspire I and encourage moral distinction in ministry. More specifically, umbrella organizations such as GPC and NCCCC would have to play more prominent supervisory roles to maintain high moral standards among their ministers. In addition, the Church leaders can submit themselves to evaluation by their colleagues, lay leaders or entire congregation for useful feedback on their personal ethical standards (see Appendix III for a sample of an assessment form). Furthermore the need to produce comprehensive documented ministerial ethical codes has to be addressed by every Church in 114 • • • d the Order of the Volta are Bishop Charles Agyin Asare, Pastor Some of such mmlsters who have receive . Mensah Otabil and Apostle Dr M. K. Ntumy. 269 University of Ghana http://ugspace.ug.edu.gh order to provide justification for Commending exemplary mor~l conduct, and holding those violating the code accountable (see Appendix IV for a sample). Finally empowering the lay congregation members with information on certain T administrative, theological, and ethical issues would help ~rotect them and limit their vulnerability to the schemes of charlatans of Pentecostal ministers. 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Introduction fio r Socz Publishers, 1982. 278 Palmer, M. University of Ghana http://ugspace.ug.edu.gh"Ethics in the Classical P Burgess et al (ed ) Th enteco~tal Tradition" in Stanley M. Pentecostal and CS'h . e ~ew I International Dictionary of Z ondervan, 2003. ansmatlc Mov ements. G rand Rapi.d s: Pearlman, Myer Know ing the Do ctrr.n es of the Bibl S . fi Gospel Publishing House, 1937. e. pflng leld, Missouri: Perbi, Akosua "Servitude and Chi ft . . in Irene K Od t . e damcy in Ghana: the Historical Evidence" Ghana' Cu. ltu 0 eGl an Albert ~. we d ba ed s 0 ., Chi.e ftaincy in . re, overnance a Development. Pierce, T. Burton Ministerial Ethics: A Guide for Spirit-Filled Leaders. Springfield: Logion Press, 2000. popkin, Richard H. & Avru Stroll Philosophy. Oxford: Made Simple Books, 1999. I I, , Rae, Scott B. Moral Choices: An Introduction to Ethics. Grand Rapids: Zondervan, 1995. Reeck, Darell Ethics for the Christian Professions: A Christian Perspective. Minneapolis: Augsburg, 1982. Riggs, R. M The Spirit-Filled Pastor's Guide. Springfield, Missouri: Gospel Publishing House, 1948. i Robinson, H. W. Inspiration and Revelation in the Old Testament. Oxford: Clarendon Press, 1964. Sarpong, Kwasi Ghana in Retrospect: Some Aspects of Ghanaian Culture. Accra-Tema: Ghana Publishing Corporation, 1974. Schneewind, J. B. "Autonomy, Obligation and Virtue: An Overview of Kant's Moral Philosophy" in The Cambridge Companion to Kant, Paul Guyer (ed.), Cambridge: Cambridge University Press, 1997. Soyinka, Wole The Jero Plays: The Trials 0/ Brother Jero and Jero's Metamorphosis.lbadan: Spectrum Books, 1964,2007. Stitzenger, James F. "Pastoral Ministry in History" in J. MacArthur (ed.) Pastoral Ministry: How to Shepherd B~blically. Nashville: Thomas Nelson, 2005. Stott, John New Issues Facing Christians Today. London: Marshall Pickering, 1999. Stott, John The Message of 1 Timothy & Titus. Nottingham: NP, 1996. 279 University of Ghana http://ugspace.ug.edu.gh Synan, Vinson The Century of the Holy Spirit: 100 Years of Pentecostal and Charismatic Renewal. Nashville: Thomas Nashville Publishers 2001. ' Tenney, Merrill C. The Expositor's Bible Commentary with the New International Version: John Vol. 9. F. E. Gkbelein (ed.). Grand Rapids: ! Zondervan, 1981. t Ton-Laar, Thompson Yaw I History: Assemblies of God Ghana, 1931 - 2011. Tamale: I GILLBT Press, 2009. i Trull, Joe E. & ,i James E. Carter Ministerial Ethics: Being a Good Minister in a Not-so-Good i World. Nashville: Broadman & Hblman 1993. Von Rad, Gerhard Old Testament Theology, Vol I: The Theology of Israel's Historical Tradition, D. MG. Stalker, (tr.). New York: Harper & Row, 1967. Wenham, Gordon J. The New International Commentary on the Old Testament: The Book ofL eviticus. Grand Rapids: W, B. Eerdmans, 1985. I Wenham, Gordon J. Word Biblical Commentary: G~n~sis 1-5, Vol 1, David A. Hubbard et al (ed.). 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Folarin, George O. "Prosperity Gospel in Nig~ria: A Re-examination of the Concept, Impact, and Evaluation", African Journal of Biblical Studies Vol. XXXIII No. II, (October 2006), 79 - 97. I Ganusah, Rebecca Yawa "Community versus Individual Rights in Africa: A l t Viewpoint" Legon Journal of Humanities, Volwne 15, I ( 2004. i ! I , Gifford, P. "Ghana's Charismatic Churches", Journal of Religion i in Africa, Vol. 24: No.3, (1994a); 241 - 265. Gyekye, K warne "Spiritual and Moral Leadership: The Role of I Theological Institutions", Trinity Journal of Church and Theology, Vol. XV No.1 (January 2005),34-40. I. Hackett, R. I. J. "CharismaticIPentecostal I Appropriation of Media f Technologies in Nigeria and Ghana", Journal of I Religion in Africa, XXXVIII, 1998. Hackett, R. I. J. "CharismaticIPentecostal Appropriation of Media Technologies in Nigeri~ and Ghana", Journal of i Religion in Africa, XXXVIII, 1998. I Harold W. Turner, "The Way Forward in the Religious Study of African i Primal Religions" Journal of Religion in Africa, XII, 1 1 (1981), (1- 15). Kalu,Ogbu "Shape and Identity in Contemporary African Church Historiography", Trinity Journal of Church and 282 University of Ghana http://ugspace.ug.edu.gh Theology, Vol. XII Nos. 1 & 2. (July/December 2002), 1 - 22. Kalu,Ogbu "Yabbing the Pentecostals: Paul Gifford's Image of Ghana's New Christianity" Trinity Journal of Church and Theology, Vol. XV No.1 , (January 2005),3- 25. I Lartey, Emmanuel Y. "Of Formulae, Fear and Faith: Current Issues of Concern for Pastoral Care in Africa" Trinity Journal of Church and Theology, Vol. XI Nos. 1&2 (January/July 2011),5- 13. Meyer, Birgit, "Commodities and Power of Prayer: Pentecostals Attitudes Toward Consuplption in contemporary Ghana," Development and Change, 29 1998), 751 -776. Meyer, Birgit, "Delivered from the Powers of Darkness: Confessions of Satanic Riches in Christian Ghana", Africa 65 (2), (1995),236 - 255. Mwaura, Philomena N. "New Religious Movements: A Challenge to Doing Theology in Africa" Trinity Journal of Theology Vol. XIII (July 2003), 10. Mwaura, Philomena N. "New Religious Movements: A Challenge to Doing Theology in Africa", Trinity Journal of Church and } I ! Theology, Vol. XIII No. 03 (July, 2003) 1-19. ! Ogunewu, Leke "Charismatic Movements and Theological Education: i Past, Present and Future" Ogbomoso Journal of I Theology, Vol. XlI (2) (2008), 58- 82. I Okyerefo, Michael P. K. "Pentecostalism and the Promotion of Human Capital in Ghana" Trinity Journal of Church and Theology, Vol ! XVII No.2, (July 2009) 54 - 68. t Omenyo, Cephas N. "The Spirit-Filled Goes to School': Theological t Education in African Pentecostalism" Ogbomoso Journal of Theology, Vol. KII (2) (2008),41- 57. I Omenyo, Cephas "The Charismatic Renewal Movement in Ghana", PNEUMA, Vol. 16 No.2. Opoku, K. A. "Traditional Religious Beliefs and Spiritual Churches in Ghana: a Preliminary Statement" Research Review 4 (2) (1968),47 - 60. I Sarpong, P. "Aspects of Akan Ethics" The Ghana Bulletin of Theology, Vol. 4.No.3, (December 1972) 40 - 44. 283 University of Ghana http://ugspace.ug.edu.gh Scutt, Marie Zermatt "K a'ln t ' s Moral Theology" ' Br'zt ' h Ph IS Journal of I osophy 18(4) 2010.611-633. Ter Haar, Gerrie "Standing Up for Jesus" Exchange, Vol 23:3, (December, 1994),221 - 240. Thomas, J. C. "What is Situation Ethics?" The Ghana Bulletin of , Theology, Vol. 4. No.3 (December 1972). I Thomas, J. C. "The Supernatrualistic FalIacy Revisited" Sophia: A : ; Journal for Discussion in Philosophical Theology Vol 25 No.2 July 1986. ' Turner, Harold W. "~he Way.F?rward in the Religious Study of African Pnmal RelIgIOns" Journal of Religion in Africa XII 1 (1981), 1- 15. ' , Van Dijk, R. A i "From Camp to Encompassment: Discourse of Transsubjectivity in the Ghanaian Pentecostal Diaspora", Journal of Religion in Africa, XXXVII, (1997), 135 - 160. Weirich, Paul "Utility Maximization Generalized" Journal of Moral Philosophy 5(2008). 282 - 299. ~ Websites ! I t Bassett, P. M. "Pentecostalism" http:// mb-soft.comlbelieve/txc/pentecos.htm (accessed 10/10/2005) ~ f C. S. Wyatt, "Soren Kierkegaard: The Original Leap of Faith". http://www.tameri.com/existikierkegaard.shtml (accessed 22nd September 2011) I i I http://www.gbcghana.com/pages/news detail.phpnewsid=2261 &s= 14# (accessed, 30th I January 2007 t Ayitey George, "Why Democracy is Important for African Development", @ http.//www.responduganda.org/respondugandaSpeech.htm (3 rd August 2005), 3. !, i Kwame Gyekye, "African Ethics" http://platostanford.edu. (accessed on July 21, 2011). Austin, Michael W. "Divine Command Theory" Internet Encyclopaedia of Philosophy, th http://www.ieputm.edulcategory/m-and-e/religion! accessed 13 November 2011. Robert Johnson "Kant's Moral Philosophy" Stanford Encyclopedia of Philosophy, , ili http://plato.stanford.edulinfo.html#c (accessed on 19 October 2011). Teleological Ethics", Encyclopaedia Britannica, Britannica Online, http://search.eb.com/eb/article-9071587. 284 University of Ghana http://ugspace.ug.edu.gh Driver, Julia "The Hi. story. of Utilitarianl'sm" '1 n Sta.1,!!' .o rd E ncyc / ope d'l a of Philosophy, http://plato.stanford.edulentnes/uttlitrianism.history (accessed 11th Nov 2011) . Sinnot-Armstrong, Walte~ "Consequentialism" in Stanford iEncyclopedia of Philosophy, htpp://plato.stanford.edulentrles/consquentailisrnl (accessed 11th Nov 2011). Plato, The Republic. Trans Benjamin Jowett; http://classics.mit.eduIPlato/republic.2.i.html, (Accessed on 3rd March 2007. Catechism of the Catholic Church Sections 1582 and 158, http://rentapriest.blogspot.coml2005/01lcatholic- teaching-once-priest-always.htrnl (accessed 1st February, 2012) ! P. J. Nel, "Morality and Religion in African Thought" www.ajoLinfo (accessed, 1st October 2011) The Executive Director, Children's Rights International; "Ghana and the Dawn of 50: The Language of Judiciary in Children's Rights" in a Ghana Broadcasting News Commentary of 23 rd January 2007 @ http://www.gbcghana.comlpages/news detail.phpnewsid=2261 &s= 14# th Ghana Web, http://www.ghanaweb.comlGhanaHomePagelNewsArchive/ (posted: 30th June 2005; accessed, 8 March 20l2) I I http://www .churchofgod.orglaboutlindexcfm Unpublished Sources Anim, Emmanuel "Who Wants to Be a Millionaire? An Analysis of Prosperity Teaching in the Charismatic Mipistries (Churches) in Ghana and Its Wider Impact." Ph D Thesis, All Nations Christian College, Hertfordshire, 2003. Opoku Onyinah "Akan Witchcraft and the Concept of Exorcism in the Church of Pentecost". A Ph D Thesis, University of Birmingham, February 2003 . Quist, Emestina, "Roles of the Women in the Chu(ch of Pentecost in Ghana", M Phil Thesis, University of Ghana. Legon: 2002. Ghanaian Newspapers Consulted (See footnotes for specific dates) Daily Graphic Network Herald Punch 285 University of Ghana http://ugspace.ug.edu.gh The Daily Despatch The Enquirer The Ghanaian Times The Gospel Advocate The Mirror The New Punch The Spectator Primary Sources Constitution oft he Church ofP entecost. Accra: Pentecost Press, 2005. Ghana Statistical Service, 2000 Population & Housing Census, Summary Report of Final Results, (March 2002), 26. Constitution: Word Miracle Church International. Constitution of Association of Pentecostal Pastors. Constitution of the Redeem Evangel Church, 1998. Constitution oft he Republic of Ghana, 1992. The Church of Pentecost Ministers' Manual. The Church of Pentecost Minister's Handbook. The Ghana Pentecostal Council Code of Ethics. Rules and Regulations of Service for the Pastoral and Non-Pastoral Staff of Redeem Evangel Church. Assemblies of God. Ghana 75 th Anniversary Magazine, 6th August 2006. Constitution of Assemblies of God, Ghana. The Ghana Pentecostal Council Code of Ethics, October 1986. Constitution of the Presbyterian Church of Ghana, Accra: Waterville Publishing House, 2000, revised edition, 2004. 286 University of Ghana http://ugspace.ug.edu.gh Ghana Statistical Service 2000 PI' . . Results, (March 2002), 26: opu atlon & Housmg Census, Summary Report of Final Interviewees/Respondents Apostle Dr Opoku Onyinah, Rector of Pentecost University College Rev Prof J. C, Thomas, Dean of Theology and Missions, Central University College, Dansoman Rev. Professor J. K Asamoah-Gyadu, Director of Graduate I Studies, Trinity Theological Semmary, Legon Prof~ssor Og~u Kalu, Professor of World Christianity and Mission, McCormick Theological Semmary, Untted States of America Rev Professor Joshua N. Kudadjie, Vice Principal, Methodist University College, Ghana Rev Karim Awuni, Trainee Minister, the Church of Pentecost (G:oP) Rev Duke Otoo, Founder, Chosen Vessels Church, North Kaneshie Rev J. C. Agbesi, Minister CoP, Achimota Rev M. Nana Banyin Arhin, Associate Pastor of headquarters branch, Word Miracle Church International (WMCI) Rev Kwefio, Minister, Assemblies of God, Tesano Rev S. Wengam, Director of Administration, Assemblies of God (AG) Headquarters Apostle Kwadwo Baiden Denson, General Secretary, The Apostolic Church Ghana Rev Christopher Atta Titriku, Founder and General Overseer of Redeem Evangel Church Apostle Waye Onyinah leader of Association of Pentecostal Pastors (APP), Sakaman Rev Oko Bortei-Doku of the Pastoral Care Department of Lighthouse Chapel International Rev Noah Twum Asamoah, Resident Pastor of the Headquarters Church, WMCI Rev Stephen Kwefio-Okai, Senior Pastor AG, Tesano Rev Nana Agyapong, Pastor Assemblies of God Church, Abofu l Apostle Kwadwo Baiden Denson, General Secretary, The Apostolic Church Ghana Rev Dr E. Anim, Dean of Theology, Pentecost University College Rev Michael Arhin, Secretary to the General Secretary WMCI 287 I I University of Ghana http://ugspace.ug.edu.gh Apostle Ekow Badu Wood, General Secretary of Ghana Pentecostal Council Rev Superintendent James Tetteh, Prison Chaplain, Apostle Dr M. K. Ntumy, Chairman, The Church of Pentecost I Apostle Alfred Koduah, General Secretary of the Church of Pentecost (CoP) Rev Charles Appiah-Boachie, General Secretary of Assemblies of God Church, Ghana. Elder C. Konadu, The Church of Pentecost, New Fadama, Accra Rev John Tekpertey, inmate, Nsawam Medium Security Prisons I Mr Ben Ephson, Editor, The Daily Dispatch Rev Christopher Titriku, Founder and General Overseer, Redeem Evangel Church, Ho Mr Ebenezer Ato Sam. Editor, The New Punch M. A, Baneseh, Reporter, Daily Graphic Mr Daniel Abugah, Reporter, Gospel Advocate Rev Divine Nortey, National Crusade Director and Radio Pastor of Gospel Light International Church (GUC) Pastor Fred Ntow Senior Pastor, Christ Co-Workers Fellowship, Dzorwulu Rev Father Raphael Osei Soadwah, St Paul's Catholic Semina1' Sowutuom Rev Abamfo Atiemo, Minister, Presbyterian Church of Ghana and Lecturer, Department for the Study of Religions, University of Ghana Rev David Tetteh, inmate, Nsawam Medium Security Prisons Rev Bannor, Founder and General Overseer of People of the Way Ministries, Odorkor Rev Amponsah Frimpong, Head of the Legal Department ofChfist Apostolic Church (CAC) Rev Professor Kingsley Larbi, founder of Regents University College at Dansoman Rev Michael Nimo, Ex-Chairman, CAC Rev Millicent Nana Atsu, Minister in charge of outreach, WMCI Rev Cecilia Adzo Dickens Registrar ofMirac1e Ministerial College, WMCI Apostle Stephen Amoaning, Chairman, CAC 288 University of Ghana http://ugspace.ug.edu.gh APPENDIX I THE APOSTOLIC CHURCH, GHANA END OF YEAR PERFORMANCE REVIEW FQRM FOR YEAR 1. NAME OF PASTOR : .. ... . ...... . .............. . ... . ....... . .. . .. . ........ . ... . ......... . (a) STAFF NO : ......... . .. . . . ... . . . ............. . . . . .... . . . .. . (b) DISTRICT ............ . ..... . ..... . ..................... . ... . (c) AREA: .. . .... ..................................... . (d) LOCAL . ..................... . . .. . . ............. ..... . . 2. Assessment of Employee Objective StandardslFactors Score Comment 1) Quality of work Work out put Team work Human Relations , Time Consciousness Initiative Sub total 2) Quality of work Workout put Team work Human Relations Time Consciousness Initiative Sub total I 3) Quality of work Work out put Team work Human Relations I Time Consciousness Initiative Sub total : 4) Quality of work Workout put Team work Human Relations Time Consciousness Initiative , 289 ~ University of Ghana http://ugspace.ug.edu.gh I I Subtotal I COMMENTS AND RECOMMENDATIONS ON PERFORMANCE BY DISTRICT PASTOR ................................................................... ................................. ........... ......................................................................................... ... ......... ......... . • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • • < ~ • • ••••• • ••• • •••• • ••••••• • ••••••••••••••••••• •• •••••• • ••••••••••• • •••••••••• ............... . ........... ......................... ... .. ........ ......................... ... .. ................ .. ... .. .. .. .. .. . .. .. ... .. ... .. . .. . .. . ... .. .... .. ... . ... ...... .. .. ... .. ... .. ·1··· ··· ....... .. ............ ...... . ........................................... ..... .. ...... ....... ........ .............. ..... ...... .. ...... ....... ............................................................. .......... ... ..................................... ............. .. .......... . 3. Discuss and agree on the specific objectives for the coming year. These objectives must adhere to the SMARTER rules - Specific, Measurable, Agreed, Realistic, Time-bound, Enjoyable, Recorded. Main Obiectives Targets Main Standards pbjective 1: pbjective 2: 1 ! 3 ~ pbjective' 3: 1 ~ f4 i i Objective 4: 1 2 3 f4 a) The training and development support to be given to help the appraisee meet the agreed objectives above . ............ . ..... . ... .... .. ........ ... .... ..... .... ..... ............ .... .... ..... ...... ... .... .... ..... .. ..... ................. .. ........ ... .... .... ... .... .... ... ... ... .... ..... ..... .. ................... ...... ....... ... .. 290 University of Ghana http://ugspace.ug.edu.gh ....................... ... ............ ..... .. .... .... .. ... ................ .... ........ .................. ..... .. .................. ........ ... ............ ... .... .. ....... ...... ..... ... .. .... .. ... ....... ...... .... ... ......... ............... ......... . ... .. . ......... .. .... .. .... ........ ..... ...... .. .. .. .... ..... .. .......... .. ..... .. ... . ............ ..... ... .... . .... .... .... ..... .... .. .. .. ... .... .. ... ....... .. ... ., ..... ... ... .... .. ....... .. .. ... .. . ..................... . .. ...... .............. .......... ... .. .. ..... .. .. ......... .... ..... . ~ .... .... .. ... ....... .. NAME AND SIGNATURE DATE 4. COMMENTS AND RECOMMENDATIONS BY AREA APOSTLE ........ ... ... ..... .. .......... ... ... .. .. ..... ... ... ....... .. ...... ...... .. ..... .... ... ... .... .... .... .. .... ..... ... .. ........ .... ... ........ ..... .. .... ... . ····· ·· ···· ··r ··· ···· ··· ················ ····· ··· ... .. .. ...... .. .. ... ..... .. .... .. ...... .... .. ....... .... .... .... ... ~. ..I ..... ... ......... ............. .. .... .... .. .... ........ .... .. ..... ........ .. .. .. ...................... ... .. ..... ......... ... .... ... .... .. ..... .. ... . ... .. ... .... ........ ... ... .. ... ...... ...... .. .... ....... ..... .... ... .... ...... ........... .... ........... .. ...... ....... ... .. ....... ..... ... ........ ... .. ...... ..... .. ......... ....... .. .. .... .. . ....... .. ...... ... .. .. .. ..... .. ... .. ........ . ············T··· ~~~~········ NAME AND SIGNATURE 5 COMMENTS FROM HEAD OFFICE (if any): ..... .......... .. .............. ...... ..... ....... ..... ........................... .. ....... .. .. ......... :::::::: :::::::::: :::::::::::::::::::::::::::::::::::::::::::::::::i::::::::::::::::::::: ::::::::::::: ... .. .. . .. .... ......................... ...... .... .................. ,. ................................. . NAME AND SIGNATURE DATE 6. (a) COMMENTS BY PASTOR(Appraisee) .... ...... ..... ........................................ ... ................... ...... ........... ... ... ..... ..... ..... .............. . ................. ...................... ..................................... . .. ...... ............................. .......... .......................................................... .. .. ......................................................................... ....... ................... ... ... ............................ .......... ............... ........................................... ...... .. .. .. .......................................................................... j ................................ . ... .. 291 University of Ghana http://ugspace.ug.edu.gh ................................. ............................ SIGNATURE : DATE I , 292 University of Ghana http://ugspace.ug.edu.gh APPENDIX II THE CHURCH OF PENTECOST MINISTERS APPRAISAL FORM I PART (A) (TO BE COMPLETED BY REGIONAL/AREAlNATIONAL HEAD) Name of Minister: .................................... RegionlA rea: .......................... .. Any Official Duties: .................................................................. ~ ................... i Present Status: Probationary Overseer/OverseerlPastor/ApostlelProphet Previous Station: .......................... Present Station: ............................... .. Date Called: .................................... AgelDate of Birth: ................................. .. Date of Appointment to Present Status: ................ ... ................................. .. Other Appointments: ................................. . ................................................... . Period of Assessment from .............................. ....t o ................................ : ............... ....... ........... .. KEY TO GRADING i - Excellent 2 - Very Good 3 - Good 4 - A~rn~ . Knowledge of work (i.e. understandmg of 1. [1] [2] [3] [4] [5] ministerial calling) . 2. Initiative & Creativity (i.e. understandmg or and getting things done) [1] [2] [3] [4] [5] 3 Application and Industry (i.e. carefulness and 999attention to work, attendance at meetings, call, etc.) [1] [2] [3] [4] [5] 4. Quantity of work (i.e. . .. held. Evangelism, Discipling, LeadershIp Trammg) [1] [2] [3] [4] [5] 5. Quality (i.e. Thoroughness and accuracy of work) [1] [2] [3] [4] [5] 6. Supervisory skill (i.e. Ability to oversee others [1] [21 [3] [4] [5] Integrity (i.e. Extent to which he could be trusted 7. with 293 University of Ghana http://ugspace.ug.edu.gh Church resources (e.g. Money, Property, etc) 8. [ 1] Oral and Written Expression [2] [3] [4] [5] [1] I [2] [3] [4] [5] 9. Co-operation: a) Willingness to work together [1] [2] with or support others [3] [4] [5] b) Relationship with Presbytery i 10. Conduct (i.e. Friendly, Too reserved, Indifferent) I (underline the one suitable) 11. Effective visitation to assemblies in the year [I I [21 [3] [41 [5] 12. How well he manages his family [1] [2] [3] [4] [5] 13. Health (i.e. Emotional Stability, Physical condition appearance. Doctors report (if any) environmental [1] [2] [3] [4] [5] 14. Care of Church property [1] [2] [3] [4] [5] 15. Alertness to problem solving (i.e. Ability to anticipate problem situation) [1] ! [2] [3] [4] [5] 16 Leadership Ability (Le. promptness of action, decision, application of good shepherding [1] [2] [3] [4] [5] 17. Personal Spiritual Development. [1] [2] [3] [4] [5] 18. OVER-ALL RATING [1] [2] [3] [4] [5] STATISTICS I STATE NUMBER OF: On assumption of Duty , Year of Assessment Membership Date ............................. 20 •....•.•.••.••• AssemblieslDistricts Converts (Baptised) Officers (Ordained) I Children Dedicated Church Building(s) (in- progress/completed) Mission Houses (in- progress/completed) : Tithes Missionary Offering I I 294 '- University of Ghana http://ugspace.ug.edu.gh ACTIVITIES: Number of Retreats, Conventions, Rallies, etc. held: ................................... . 19. SPIRITUALIMORAL LIFE (Your candid assessment - use additional paper if necessary) 20. NATURAL GIFTING: ............................. . ....... . ...... . .. . ........... ............. . .......... . ... . . . ... . 21 SPIRITUAL GIFTING:, .......... . .................. .. ............ . ........... . ... .. . ... .... .. ...... . .. . .. . .. .... .. 22. POTENTIAL FOR FURTHER DEVELOPMENT (State further observations and areas where development/training required - use additional paper if1J.ecessary) 23. Comment on frequency of presence at or absence withlwi1hout permission from duty station (use additional paper ifnecessary) 24. Retirement due to: (a) Age (b) Health 25. Termination due to Health, Inefficiency, Misconduct, etc. i Head's N arne .. ............ .. . .... . .... . . . ........ . ... · .. ··· · ··· Signature: ..... .. .............................. . ... . ..... Date: .. . ........... .......... . ..... . .... ····· · .. · .. · ·· .. · · · ·· .. 26. The Minister I have read this report and agree with the views expressed above Minister's Signature: .................... ... ..... · · ·· .. · .. · · ·· .. · .. · .. · .. Date: . . ... .. . .. . ...... ·· · ··· .. ·· ·· .. ···· .. · .. · .. 295 University of Ghana http://ugspace.ug.edu.gh HEAD'S RECOMMENDATION AFrER INTERVIEW WITH MINISTER Strictly Confidential: (Not to be shown or communicated to Minister) Would you recommend him for: CHANGE OF STATUS [Yes] [No] TO: 1) Full Overseer 2) Pastor 3) Area Head 4) Missionary 5) Etc. NAME OF HEAD OF REGION/AREA: . ... ... .......... .. . . . .. ..I. ....... . . STATUS: . ... ... ..... . SIGNATURE: . . . . . ... . .... .. ....... .. ........ .. .. . .. . .. ...... ..... .. . DATE:. ......... ............... . (Official Stamp) FOR OFFICE USE 1) Further Training (Recommended/Not Recommended) . 2) 2) Higher Calling [ Yes] [ No Present Grade: .. .. ......................................... ·· .. ···································· Recommended Grade: .......... ...... ............... . ...... ········· .. ··· ······· ·· ·· ·· · .. ······· With Effect From: ................ ......... · ... · .· ··············· ·· ...., . .......................... . Approved/Not Approved By: ........................... ············ Date ................... ······· ········ ···· ······ .. CHAIRMAN/EXECUTIVE COUNCIL 296 University of Ghana http://ugspace.ug.edu.gh APPENDIX III i EVALUATION FORM FOR PASTORS OF GRACE COMMUNITY CHURCHES (Model Evaluation Form Designed by Dela Quampab) Name of Pastor: Branch Name: Rank of Pastor: (tick) Senior Pastor Associate Pastor : Probationer For how long have you known him or her? .................. .... .............................................. .. ...... .... . I Position of respondent: (tick) a. Elder b. Deacon c. Deaconess d. Member Date: ......................... .......... .... ... .... ... . ......... . Section A - Ministry 1. Ability to communicate effectively A B C D 2. Relevance and usefulness of sermons A B C D 3. Level of moral content in sermons A B C D 4. Well-informed and challenging preaching A B C D 5. Initiative (programs and projects) A B C D 6. Effective administration A B C D 7. Ability to meet deadlines A B C D 8. Creativity and resourcefulness A B C D 9. Judicious use of Church resources A B C D 10. Practising what one preaches A B C D 297 I University of Ghana http://ugspace.ug.edu.gh Section B - Relationships 1. Confidentiality A B C D 2. Consensus building A B C D 3. Respect for other people A B C D 4. Respect for authority A B C D 5. Showing appreciation A B C D 6. Willingness to forgive A B C D 7. Willingness to apologise A B C C 8. Showing care and concern about others A B C D 9. Demonstration ofteam spirit A B C D 10. Respect for human rights A B C D Section C - Character 1. Control of anger A B C D 2. Humility A B C D 3. Tolerance A B C D 4. Willingness to accept responsibility A B C D 5. Honesty A B C D 6. Modesty A B C D 7. Demonstration of sound judgment A B C D 8. Decorum in dealing with the opposite sex A B C D 9. Purity of speech A B C D 10. Generosity A B C D 298 University of Ghana http://ugspace.ug.edu.gh Other Observations: i. What exceptional leadership gift(s) does he or she possess? .................................................................................................................................... .................................................................................................................. ..... .. ........... .. . . .. . . .. . ... .. ... .. ....... .. .. .. .. .. . . . . .. .. .. .. . . .. .. . . .. " ...................... ~ .............................................. . ......................................... .................... .......................................................... ............. ...................................................................................................... .............. ............... ii. What do you think are his or her character strengths? .......... .......... .......... ......... ... .......... .. ···· ·· ···t······ ····· ···· ··· ······· ········· , , ..... . ................. . ........... ... . .. ............. . ... • • •• • ••• • 1' • ••• •••••••• ••• •••• ••• •• • • • ••• • ••••• • • ............................ .............. .... ... .. .. ................. .... .. ...... ........ .. ............. ... .... ... ... ... ........... ...... ................. .... ................. .. ... ... ..... .... ... ... ..... ...... .... .. ..... .. ..... .......... ..... ..... ....................... .. iii. What are some of his or her weaknesses? ..... ... ....... .. .. . ... . .. . .. ... ... . ... ... ... . .... ... .. . ... ................ .. .. .. .. .. .. .... ........... .. iv. Have you benefited from his or her ministry? Yes No v. If you stated "yes" or "no" for item IV. Give reasons for your answer .. .... ............... · · ········· ··· ··· ·· · ··· ···· ... ........ . ..... .. ................ . ...... . . ......... .. .. ... ...... ........ .. ... .... ........... ......... .. ... .. ... .. ..... .... ... ....... .......... .......................... 299 University of Ghana http://ugspace.ug.edu.gh .................................................................................................................................... .................................................................................................................................... ................................................................................................................................... 300 University of Ghana http://ugspace.ug.edu.gh APPENDIX IV Model Ministerial Code of Ethics of Grace Community Churches By Dela Quampah I. Preamble Having responded positively to God's call to a ministry that transforms sinners into saints, I acknowledge that the core issue of Christianity is character development. I also recognise that the greatest asset of a Christian leader is his testimony. Therefore, guided by this declaration of Jesus, "But seek fIrst his kingdom and his righteousness ... 1' (Matt 6:33), I will prioritise moral uprightness above all other concerns in life and ministry. I will strive to develop a personal value system that is based on scriptural principles, guided by love and inspired by the Holy Spirit. I will also search Church history and society for lessons from moral exemplars. However, being conscious of the complexity of contemporary moral issues, I will study ethics, in order to make informed and responsible choices that approximate to high Christian moral standards in every decision-making process. II. Philosophy of Ministry I declare my foundational principle in ministry as: being called by God to serve the best interest of His people from His perspective. ill. Duty to God 1. I acknowledge the Holy Spirit as my resource base and recognise my absolute dependence on Him for character development, vision, ability and the enablement I needed for success in ministry. 2. I will endeavour throughout my life and ministry to keep a vibrant personal relation with God through devotional activity such as prayer, meditation, fasting, intensive Bible study, reading of inspired Christian literature, fellowship with other believers I and listening to other preachers. 301 3. I will confess aUlln kivneowrsni tys o·f· G hanla·u httpd ://ugspace.ug.e. du.gh . illS ill my i e an endeavour to aVOid any acts of Wilful I disobedience that will grieve the Holy Spirit and obstruct my smooth communication with God. IV. Personal 1. I will maintain a healthy body by avoiding psy~hotropic substances such as ! alcohol, cigarettes and hard drugs. I will also cultivate a heaithy eating habit, get adequate exercise, as well as optimum rest. I will submit to regular comprehensive medical examinations, take medical prescriptions appropriately and respond positively to medical advice. I 2. I will study to be abreast with the religious thoughts of the day, and keep pace with the challenges of contemporary socio-cultural, political, economic, scientific and technological issues. 3. I will maintain a high standard of integrity by endeavouring, constantly, to be pure in thought, transparent in motive and truthful in speech. I will do my best to keep my word and honour every promise I make. 4. I will place service above money, personal gain and recognition. I will never manipulate or coerce anyone for financial or material benefits. 5. I will avoid gambling and any shady financial transaction that could tarnish my testimony and ministry. 6. I will strive to live within my means, avoid impulsive buying and resist the tendency to accumulate huge unmanageable debts . 302 University of Ghana http://ugspace.ug.edu.gh V. Ministry 1. I will seek to serve rather than to be served, and place the welfare of the Church above my own personal interest. I 2. I will avoid insinuations and exaggeration in my sermons, and acknowledge the sources of my information in honesty. 3. I will promote character development and moral transformation in my congregants by giving the deserved attention to the concepts of holiness, righteousness and sanctification, both in my conduct and communicati~n. . 4. I will protect the integrity of my local Church and denomination, and avoid making unguarded statements about its institutional structure. 5. I will use authority responsibly and try to overcomd the attitudes of power abuse, obsession with titles, and a penchant for status symbols. 6. I will appreciate my colleagues in ministry and desist from making disparaging remarks about other Christian leaders. 7. I will respect the rights of other people and avoid discrimination against, women, children, and the vulnerable. 8. I will respect people of other tribes, religions and political affiliation, and be careful not to demonstrate tribalism, fanaticism, partisan politics or any such divisive attitudes. 9. I will resist any form of destructive superstition thli-t is quick to brand people as witches and wizards; and also avoid the indiscriminate branding of objects and locations as demonic. 10. I will regard information received during counsellinra s sacred and never disclose it, unless to prevent harm to another person or requested by a law court. 303 University of Ghana http://ugspace.ug.edu.gh VI. Relationships 1. I will love, honour and give my spouse the deserved attention, and be careful not to expose him or her to public ridicule. 2. I will care for and protect every member of my h9usehold, and discipline them with a loving touch. 7. I will treat the opposite sex with courtesy and decorum and avoid any form of promiscuous behaviour. 8. I will cultivate the values of humility, patience, tol~rance and appreciation which ! tend to promote healthy relationships. 9. I will endeavour to resolve conflicts and maintain a healthy group atmosphere both at home and in ministry. 10. I will express special interest in the welfare of the weak and vulnerable, and do ! my best to help alleviate their suffering. 304 University of Ghana http://ugspace.ug.edu.gh APPENDIX V QUESTIONAIRE ON THE ETIllCAL DIMENSION OF PENTECOSTAL/CHARISMATICCHURCH LEADERSHIP IN GHANA Dela Quampah is examining reports on the conduct of Pentecostal/Charismatic leaders in Ghana and would be grateful if you could spare some time, to respond to the following questions. It is envisaged that your opinion on these issues would be useful in shaping people's thinking concerning such Church leaders. You are kindly requested to express your candid opinion on each question. Since this work is for . academic purposes strict confidentiality is assured. I , A. Personal information on the one responding 1. Sex: 2. Age (Tick the appropriate box below): 75 3. Level of Education: Junior High School Senior High School Tertiary Other ...... . ... . .... . . 4. Religion: Christian Islam African Traditional Others: .. .. .... . ......... . ..... . ..... ... ... .. .. . ...... ..... . .. . .. . .. . .. . . ? 5. If Christian, please provide denommatlOn. Roman Catholic 305 Methodist University of Ghana http://ugspace.ug.edu.ghPresbyterian Pentecostal Charismatic Baptist Other .................................... .. ...... .... .. .... Name of Church ••••••••••••••••••••••••••••••••••••••••••• j• •••••••••• ••••• ••• • ••••• ••••• B. Knowledge about Minister , f 6. I Please name the Pentecostal/Charismatic minister you want to assess. I ................... ... .. ... ...................... .. .......... ............. ... .......... .... .... I 7. (a) What is the name of his or her Church? ................ . ........ ....... ........................ i ......................... . .... ....... ...... .................... .................. . ............ . (b) Where is it located ................................................... ................. 8. How did you get to know him or her? a) Personal contact ........... .. . .............................. .. ...... . ..... . ..... .... .. b) In the media ........................................... .! ......................... ..... . c) Other .............................................. . .......................... ....... .. 9. For how long have you known him or her? ...................................................... .. ~ C. Assessment I I. Ministry 10. Has his or her preaching been beneficial to you in any way? I Yes r Fl i ~ b ,I No t ; a. If yes? i. Has he or she helped change your behaviour for the better? 11. Has his or her preaching helped improve your relationship with others? 306 University of Ghana http://ugspace.ug.edu.gh iii. Has his or her preaching inspired you to do something constructive? 11. Does he or she preach a lot about demons and witchcraft? Yes Fl l=J No 12. Has he or she ever accused anyone of witchcraft? Yes Fl l=J No 13. What do you personally feel about witchcraft accusations? .............................. .. II. Relationships 14. Does he or she respect other people? Yes F1 l::J No 15. Does he or she receive people and communicate well with them? D F1 l::J 307 University of Ghana http://ugspace.ug.edu.gh 16. Does he or she handle confidential information with care? Yes Fl l::J No 17. Does he or she relate to the opposite sex with decency? Yes Fl l::J No 18. Do you think his or her leadership style is democratic? (Does he or she seek the views of otherFs?) Yes l I l::J No 19. Does the minister you know appreciate material gifts from Church members? Yes Fl l::J No ITI. Attitude to Money and Possessions 20. Do you think he or she has expensive habits in terms of dress code, vehicles and accommodation? 308 Yes University of Ghana http://ugspace.ug.edu.ghFl l=J No 21. You may please explain your answer in question 20 .............................. . ............................................................................................. ............................................................... i· .. · .. ···· .. · .. · .. ···· .. ····· , , 22. Does he or she manipulate Church members for money or property for personal use? i Yes F1 l::J No 23. Does he or she use fundraising methods that you thirk 'are unacceptable? Yes F1 l::J No If yes, kindly describe some of the methods. .................................................................................................. .......... .. ................. .. .................................................................... ............ ....................................................I. .................... 309 University of Ghana http://ugspace.ug.edu.gh D. General Information on PentecostaVCharismatic Ch~rches 24. Do you know of a Pentecostal/Charismatic minister who practices tribalism? Yes Fl l::J No f ! I l \ i 25. Do you know of any Pentecostal/Charismatic minister ~ho was involved in sexual immorality? Yes F1 l::J 26. Do you know any Pentecostal/Charismatic minister who has embezzled Church funds or cheatFed soYes 1meo ne out of money or property? i l::J No I 27. Have you ever received a prophetic word from a Pen,tecostal/Charismatic I mr. nl. st er?. .. .. ... ........ If yes , what kind of message? . ............................ . t I .. ... .... . .. .... ... ......... ......... ... ..... ........ .......... ........ ............... ............ ..... .. ... ... ... .................. ... .......... .. .............. [. ........... .. ................... . ......... .. .. ..... ... ..... .............. ........ .............. .......................... 28. Do you find the message meaningful? ............................................................ .. .. . . .. . . . . . .. . . . . . . .. . . . . . . . . . . .. . . . . . . . . . . . . . . . . . . . . . . .. . . . . . .~ ... ~ .................... .... .. . 310 University of Ghana http://ugspace.ug.edu.gh ...................... .. .. .. .... ..... .. ............ ........ .. .. ... ..... ... ..... ...... ....... ..... ............. . ... ... ......... ... .... .......... .... .. ...... ... ... .. ....... ...... .. ... ...... . 29. Do you know about anyone who has been misled by a prophet? Yes Fl t:J No 30. Do you agree with the suggestion that women should be ordained as PentecostaVChFarismaltic ministers? I Yes t:J No 31. Please give reasons for your answer as in question 3('), . . . .. .. .. .. .. . . .. .. ... ....... ..... . .. ... .... . ... ...... ...... ... ....... ..... .... ..... .... .......... l ..... ... , ... ..... ... .. ... ... .. .. ... . 32. Do you consider any particular PentecostaVCharismatic minister a good example to society? Yes I:: I I No If yes, please provide his/her name . .. . . .. . . . ..... . .. .... . . ...... . ... .. . . ................ . 311 University of Ghana http://ugspace.ug.edu.gh 33. What are your general comments on Pentecostal/Charismatic ministers? ................................................................................................. ................................................................................................. ••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••••• j •••••••••••••••••••••••• ................................................................................................... ........ .................... .... ......................... .. ........... .... ......... .. .. ............ ........................................................... ........ ................................. Thanks a lot for your time. \ t [ 312