THESPOTLIGHT
ARTICLES IN THIS ISSUE
The Plea and Place of churches of Christ in Christian History
What Makes a church of Christ?
The churches of Christ in Ghana: Opportunities and Threats Before Us (Part 1)
The churches of Christ in Ghana: Opportunities and Threats Before Us (Part 2)
The Organization of the church
Spotlight On The Verse
Are We A Denomination?
An interview with the Preacher
Bible Word Search
Bible Crossword Puzzle
Announcements
Nana Yaw Aidoo
Nana Yaw Aidoo
Theodore Jao Quist
Shadrack Oppong
Jonathan Mensah-Bonsu
Isaiah 11:6-9
FEATURED
G.C. Brewer
Daniel Kyere Mensah Preacher, Sunyani Central church of Christ
PUBLICATION INFORMATION
THE SPOTLIGHT is a publication of Spotlight On The Word (SOTW).
EDITORS
Nana Yaw Aidoo Derrick Lucky K. Agbemavor
CONTACT US
Phone: +233 553 979 131
Web: www.spotlightontheword.com
Email: info@spotlightontheword.com
A Q U A R T E R L Y P U B L I C A T I O N O F S O T W
word is a lamp to my feet and a light to my path Psalms 119:105
Your
April 2024 . Issue 2, Vol. 1
All who are even remotely acquainted with churches of Christ are aware that churches of Christ are a people with a restorative spirit. By this, I mean that they are a people who have determined to go back yonder of all the great ecclesiastical councils in history and departures from the faith, back to the church which began at Jerusalem on the first Pentecost after the resurrection of our Savior Jesus Christ and also to plead with all people everywhere to return to that church. Since throwing more light on this plea and the place of churches of Christ in Christian history is the burden of this article, I deem it fitting to begin by pointing out that the Bible speaks of only one (literally) church Forever, God’s word is settled on this issue Jesus Christ promised to build only one church when He proclaimed, “I will build My church” (Matt 16:18) My CHURCH (singular) and not My churches (plural) Men may speak of an invisible Church with many branches or denominations But the Bible speaks of only one, pre-denominational, un-denominational, and antidenominational church (Eph 1:22-23; 4:4) There is only one church just as there is only “ one God and Father of all ” (Eph 4:4-6) I have no denomination in mind when I speak of “the church of Christ” When I speak of “the church of Christ,” I have in mind the only one for which Christ gave Himself (Eph 5:25)
THE CHURCH PROMISED
This church was not a divine afterthought but the eternal purpose of God (Eph. 3:9-11). In the beginning, when sin first entered the world, there came the promise of a system for the remission of the sins of men, a system that included the church. To the serpent, God said; “I will put enmity between you and the woman, and between your seed and her seed; he shall bruise your head and you shall bruise his heel” (Gen. 3:15). The bruising of the heel of the seed of the woman referred to the minor wound that Satan gave to our Lord when he influenced men to send Him to the cross However, Jesus Christ, the seed of the woman gave a mortal wound (head bruising) to Satan when He resurrected from the grave 1
Genesis 3:15 is the first intimation of a Redeemer and His work in all of the Bible, and included in this promise is the church which He would build despite His own death (Mat 16:16-18) Jesus Christ, the Son of God, is the only person in all of history to found a religion and build His church after He died, and that promise is contained in Genesis 3:15.
Furthermore, the church is seen in God’s promises to Abraham God Almighty said to the faithful patriarch:
Go from your country and your kindred and your father's house to the land that I will show you And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing I will bless those who bless you, and him who curses you I will curse; and by you all the families of the earth shall bless themselves (Gen. 12:1-3).
THE CHURCH PROPHESIED
Further down the line in the days of Isaiah, about 700 years before the birth of Christ, the prophet Isaiah proclaimed:
It shall come to pass in the latter days that the mountain of the house of the LORD shall be established as the highest of the mountains, and shall be raised above the hills; and all the nations shall flow to it, and many peoples shall come, and say: "Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths " For out of Zion shall go forth the law, and the word of the LORD from Jerusalem (Isa 2:2-3)
Notice the similarity between God’s promise to Abraham (see Gen. 22:18) and Isaiah’s prophecy when he said “all nations shall flow to it.” Evidently, that which all nations would flow to would be the culmination of God’s promise to bless all families of the earth through Abraham’s seed. That which “all nations shall flow to,” is “the LORD’S house” that would “be established in the top of the mountains.” The Lord’s house is the church (1 Tim. 3:15) and thus, Isaiah’s prophecy was about the divine creation known as the church It would be established “in the last days” and in “Jerusalem ” Around the same time that Isaiah gave this prophecy, Micah also gave a similar prophecy (see Mic 4:1-2)
The land was Canaan. The great nation was Israel. But the third promise to bless all families of the earth through Abraham’s seed (cf. Gen. 22:18) was fulfilled in Christ (Gal 3:16) “ and in that promise was the church, the body of Christ (Eph 1:22-23; cf Gal 3:16) where those blessings reside (Gal 3:26-27) ” 2
200 years after Isaiah and Micah had prophesied about the Lord’s house, Daniel in interpreting a dream by the pagan king, Nebuchadnezzar, also prophesied about a coming kingdom In the dream, Nebuchadnezzar saw a statue with a head of fine gold, breast, and arms of silver, belly and thighs of brass, legs of iron, and feet that were part iron and part clay This statue was broken into pieces by a stone that was cut out without hands (i e of divine origin) and which became a great mountain that filled the
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whole earth (Dan 2:31-35) Daniel interpreted the dream and noted that the head of gold represented Nebuchadnezzar or the Babylonian empire, the breasts and arms of silver represented the Medes and Persians, the belly and thighs of brass represented Alexander the Great or the Grecian empire, the legs of iron and feet of iron and clay represented the Roman kings and the stone that was cut without hands represented God’s kingdom (i.e. the church) that would be set up in the days of the Roman kings (Dan. 2:36-45).
In another vision about the kingdom, Daniel noted that someone like “the Son of Man” ascended to “the Ancient of days” and was given an indestructible kingdom. (Dan. 7:13-14). This was fulfilled in the ascension of Christ, the Son of Man (John 3:13), and the events of the first Pentecost after His ascension. (Acts 1:9-11; 2:1-36). Thus, the church which existed in promise now existed in prophecy
THE CHURCH IMMINENT
Now in the days when the Roman kings ruled the world (Luke 3:1), John, the forerunner of Jesus Christ (Matt 3:3; Isa 40:3), came preaching that the kingdom of heaven was at hand (Matt 3:2) After John was put in prison by Herod, Jesus Christ also began preaching that the kingdom of heaven or God was at hand (Matt. 4:17; Mark 1:14-15). Not long after, Jesus Christ picked some men to be His apostles and gave them a message to take to the house of Israel. He said to these men; “And preach as you go, saying, 'The kingdom of heaven is at hand” (Matt. 10:7).
The Plea and Place of The churches of Christ in Christian History
In Caesarea Philippi, alone with His apostles one time, Jesus Christ said He would build His church, which He called “the kingdom of heaven.” (Matt. 16:18-19). Furthermore, He said some of His apostles would be alive to see “the kingdom of God come with power. ” (Mark 9:1 KJV).
From the foregoing, it is evident that during the preparatory ministry of John the Baptizer and the earthly ministry of Jesus Christ, the kingdom or the church that Daniel prophesied would be established in the days of the Roman kings was imminent It was imminent because both these men preached that it was “at hand ” Two thousand years after John and Jesus Christ, people continue to teach that the kingdom is “at hand.” One can only wonder whether Paul had two thousand years in the future in mind when he wrote this of his death; “For I am now ready to be offered, and the time of my departure is at hand.”
(2 Tim 4:6 KJV) Obviously, the kingdom or the church did not exist in the time of John and Christ Rather, it being prepared, was preached with a sense of nearness or imminence
THE CHURCH PERFECTED
After His death, burial, and resurrection, Jesus Christ in the space of forty days, appeared to His disciples and taught them things that pertained to the kingdom of God. (Acts 1:3) In the last of these appearances, He charged His apostles to wait in the city of Jerusalem till they be endued with power from on high (Luke 24:47-49) After the ascension of Christ, the apostles returned to Jerusalem, where they waited ten days until the day of Pentecost And on that fateful day, the “ power from on high,” which Christ promised the apostles came The inspired historian wrote:
When the day of Pentecost had come, they were all together in one place And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting
Babylonian Empire Medo-Persian Empire GrecianEmpire RomanEmpire God’sKingdom (Thechurch)
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And there appeared to them tongues as of fire, distributed and resting on each one of them And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance (Acts 2:1-4)
Now watch carefully. In Mark 9:1, Jesus Christ said the kingdom would come with power. That is to say, the kingdom and the power would come at the same time. In Acts 1:8, He also said that the power would come with the Holy Spirit. Therefore, if on the day of Pentecost, the Spirit came, and with Him came the power, then it follows that God’s eternal purpose, the church, which through the ages was promised and prophesied and was in the time of John and Jesus Christ imminent, had come. Let us notice some of the prophecies about the church that were fulfilled
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It would begin in Jerusalem (Isa 2:2-3; Acts 2:5).
It would be established in the last days. (Isa. 2:2; Acts 2:17).
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It would begin in the days of the Roman kings. (Dan. 2:44; Luke 3:1).
Christ would ascend first, then the kingdom would come. (Dan. 7:13-14; Acts 1:9-11).
Cleary, every prophecy about the church (you name it), was fulfilled with splendid accuracy From this point onwards, the church is spoken of as an organism in existence The saved were added to it (Acts 2:47), fear came upon it (Acts 5:11), and it was persecuted (Acts 8:1) among others Moreover, after Acts the second chapter, the disciples no longer prayed for the coming of the kingdom, nor did they expect it any longer. Rather, we see people already in the kingdom.(cf. Col. 1:13; Rev. 1:9).
“Thus the church, or the body of disciples, became the continuation of Christ’s ministry and we are the kingdom of God.” 4
JESUS’ PRAYER FOR UNITY
In keeping with the promise to build His church, Jesus Christ prayed that all His followers would be one The Savior prayed, “I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me ” (John 17:20-21)
Keep in mind that,
Jesus didn’t pray for a multiplicity of religious bodies, in order that we may have a lot of wrangling, squabbling, and division This is not the way our blessed Lord prayed! But, contrariwise, he prayed that we all might be one Jesus was honest and sincere in that prayer
The Plea and Place of The churches of Christ in Christian History
If Jesus Christ, after praying that we all might be one, had arisen from that prayer and had established many churches with many different faiths and doctrines to create division, that would have been the very blackest and rankest sort of hypocrisy on the part of the Savior But Jesus, my friends, did not do that And certainly we regret and resent any person ' s casting a reflection upon the honesty and integrity of our Lord. We know that when Jesus prayed that prayer, he was not appealing to the grandstand, that Jesus meant it, that it was the burden upon his great heart, that he was actually wanting the religious world all who had believed upon him in and through the words of the apostles to be one (John 17:20,21)
ONE CHURCH – MULTIPLE CONGREGATIONS
And indeed, the church was one in the beginning just as Christ prayed Paul mentioned that there was and is one body (Eph 4:4), which he taught referred to the church (Eph. 1:22-23; Col. 1:18). Thus if there is one body and the church is the body, then it is evident that there is one church. However, one reads that this church was comprised of different congregations. When the apostle spoke of “the churches of Christ” (cf. Rom. 16:16) he didn’t mean different denominations teaching, believing, and practicing different things. Rather these were congregations of the one church which Christ promised to build and which spoke the same thing (Rom. 16:17).
THE VIRGIN PURITY OF THE CHURCH AND PREDICTIONS OF APOSTASY
Furthermore, we need to understand that when the church was founded, it was founded just as Jesus Christ wanted it and thus it initially existed in a state of virgin purity. For one to deny this is to claim that there was an error in what God initially founded. In the beginning, the church “cut its teeth” on “the apostles’ teaching.” With the church in existence and the apostles as its leaders, “they were able to ensure the faithfulness of teaching and loyalty to Christ by the disciples for some time – Acts 2:42.” However, insofar as the church is made up of humans, it wasn’t going to be an easy task. Thus, in the New Testament writings, we start to see issues crop up here and there. The epistles to the Corinthians are proof positive of this fact The issues that began to bother the churches were of various sorts, some of them being doctrinal (cf 2 Pet 2:1ff) We also read of predictions of the apostasy and pollution of the church (cf Acts 20:2930) This falling away was going to begin in the church and be spearheaded by one who “takes his seat in the temple of God, proclaiming himself to be God” (2 Thess
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2:9) Moreover, it was going to be of such a nature that it would include forbidding to marry and abstaining from certain foods (1 Tim 4:1-3) At this point, it is worth noting that the plea and place of churches of Christ cannot be understood apart from these predictions that the church would fall away and experience a great apostasy.
THE DEVELOPMENT OF THE GREAT APOSTASY
In light of these predictions of apostasy, we begin to see evidence of large-scale departure from the original faith right after the apostolic age. One of the very first departures was in the organization of the church where the plan of appointing a council of elders in every church (Acts 14:23) was shelved for the monoepiscopos (i e one bishop over a church) While there might have been genuine and practical reasons for this move it remains the case that changes were forced into all the churches in the issue of organization This system continued to develop “to the point that by A D 350, there were a few powerful bishops practically ruling the church from cities like Rome, Antioch, Alexandria, Constantinople and major other cities ”
Other practices were also introduced Holy water was introduced in A D 120, and penance in A D 157 Infant baptism first practiced in A D 251 was made church dogma in 1311 by the council of Ravenna Instrumental music would become a part of worship when it had been acapella (which means, in the manner of the church) in apostolic times Many other practices such as auricular confession which took the place of public confessions, and doctrines such as belief in purgatory and the resulting sale of indulgences, the veneration and worship of relics and images, and prayers to Mary among others would later on be added. These changes “brought on the growth and development of the Roman Catholic Church”
with the Bishop of Rome claiming all authority over the whole church Most Christians would thus end up under the authority and umbrella of Roman Catholicism
THE PROTESTANT REFORMATION
However, pious men from time to time, spoke out against these changes In the Roman Catholic Church itself, some priests began preaching a return to the Bible and reform of the Church Men like John Wyclif, Jan Hus, Ulrich Zwingli, Martin Luther, Thomas Cranmer, and John Calvin suffered opposition and even in some cases death at the hands of Roman Catholic authorities for teaching ideas that suggested that the Roman Catholic Church was in error These efforts paved the way for what is today called the Protestant Reformation. We ought to be eternally grateful for the Reformation, without which the world would probably still be under the shackles of Roman Catholicism. Unfortunately, these holy and brave efforts to reform the Roman Catholic Church led to the formation of many protestant denominations which were just as corrupt as the Roman Catholic Church itself.
THE AMERICAN RESTORATION MOVEMENT
Nonetheless, the fire that had been started by these magisterial reformers spread throughout Europe and even to America On American soil, these protestant groups, while believing they had moved towards a more biblical faith and practice, were yet perpetuating a culture of division with different teachings and practices Thus, some men from among these protestant groups who were not satisfied with the progress that had been made towards the “ancient paths” began advocating an even more complete return to Christianity as found in the Bible Men such as Elias Smith (Baptist), Barton W. Stone (Presbyterian), Thomas and Alexander Campbell (Presbyterians and for some time Baptists), James O’Kelly (Methodist), “Raccoon” John Smith (Baptist), Walter Scott (Presbyterian), John Allen Gano (Baptist), among others, gave their energies to the furtherance of what is today called the Restoration Movement Most of these men worked independently of each other at first and with the sword of the Spirit boldly challenged the denominations that they were part of They were not perfect They made many mistakes as they worked their way out of the darkness of denominationalism
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However, they were only interested in the authority that comes from the Lord through His word. When they began facing opposition, they left their denominations and started to worship and work together according to the New Testament order. This movement would over time also encounter its share of problems, even an unfortunate and heartbreaking division along the way However, some in the movement “who held more firmly to the original ideas of the movement…generally referred to themselves as ‘Churches of Christ,’ while the others took various names and moved into a more denominational pattern of things ”
It is worth pointing out that while churches of Christ honor the pioneer restorers for their life's work, churches of Christ do not base their beliefs, teachings, and practices on the works of these people who were but mere men with “feet of clay ” To justify our religious practices because of their teachings would defeat the very reason for which they pioneered the American Restoration (or back to the Bible) Movement.
THE CHURCHES OF CHRIST IN GHANA
Eventually, the churches of Christ in America would begin to focus on worldwide missions, with some evangelists moving to Nigeria and then to Ghana to baptize a man who was an ex-member of the Salvation Army Church. Through these initial efforts, today, the “call for a more simple expression of Christianity” continues to be sounded on our shores The churches of Christ have congregations throughout the country and till the Lord returns will “continue the plea for the restoration of the faith established by Christ and His apostles ” “The loyalty and service of each and every congregation is to Christ alone We have no clergy, we are all priests (I Peter 2:910) We have no head, but Christ (Ephesians 1:22-23) ” And in all humility, we say that we are members of the church of Christ as it existed in the first century
THE SEED PRINCIPLE
Can today’s churches of Christ be traced through history back to the first century when it was founded? No. As a matter of fact, church tracing avails nothing, and for that reason rather than believe in church tracing, churches of Christ believe in the seed principle. The word of God is called the seed of the church (Luke 8:11). It was this seed that when sown on sincere hearts in the first century led to the formation of the church of Christ. And since every seed brings forth after its kind (Gal. 6:7), the same seed planted today will produce the same thing it produced in the first century. More specifically, since the seed didn’t produce hyphenated Christians but Christians only (Acts 11:26) who were members of the church of Christ then the same seed sown today will produce the same fruit This is what churches of Christ have done
We exist in the world as undenominational Christians, and it is our plea for all human names to be abolished, and for all denominational barriers that separate people to tumble and fall and for people who are divided to be one, in the one body (1 Cor 12:20) So that is our plea in the religious world We are neither Roman Catholic nor Protestant We are just Christians; because back in the first century they were not members of the Roman Catholic Church and they were not members of Protestant bodies; but they were simply New Testament Christians, members of the church that cost the blood of the Son of God divine.
THE RESTORATION PLEA
If you have read everything till this point you have probably discerned what the restoration plea, the plea of the churches of Christ is all about Even so, this is the plea in summary The church which Jesus Christ founded fell into a state of apostasy After a few centuries of consistently moving away from apostolic doctrine, what resulted hardly resembled the church of Christ Thus, pious men across the ages began to plead for a restoration of God’s original plan The pioneers of the American Restoration Movement were not the first to prize restorationist ideals Many people of faith, hundreds of years even before the Campbells were born sought to return to the church that Jesus Christ built They believed that God had provided the means of that restoration, the Sacred Writings (cf Heb 8:5) These writings, rightly divided, are a pattern for all people to follow for all time Thus, so long as sincere people have the Scriptures in their hands and hearts, they can find their way back to the church as God intended for it to be The restoration plea is therefore the belief that the only way forward is back (cf Jer 6:16) It is a plea to return to the Scriptures and God’s original plan and intention for His church
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IN SUMMARY
CONCLUSION
The foregoing is the plea and place of churches of Christ in Christian history Permit me to end this article with how one takes the first step to becoming simply a Christian Notice that according to Isaiah, “ all the nations shall flow to ” the Lord’s house or church Friends, that could only be possible, if the door into the church were opened Thus, Peter, who was the bearer of the keys of the kingdom or church (Matt 16:19), had to open the door into the church for “all nations” to “flow to it.” This he did when in response to a question by his auditors on that great Pentecost day (Acts 2:37), he said: “ … Repent, and be baptized every one of you in the name of Jesus Christ for (unto – ASV 1901) the forgiveness of your sins; and you shall receive the gift of the Holy Spirit” (Acts 2:38). Luke records that Peter “testified with many other words and exhorted them, saying, "Save yourselves from this crooked generation." So those who received his word were baptized, and there were added that day about three thousand souls (Acts 2:40-41). The church of Christ has existed for two millennia and only those from among the nations who repent of their sins, confess their faith in Christ, and are baptized unto the remission of their sins “shall flow to it ” Hopefully, many who read this article, who aren’t members of churches of Christ, will take this initial step and become simply Christians
[1] All Scripture Quotations are from the Revised Standard Version unless otherwise stated
[2] Jerry Brewer, “Liberalism’s View of the Church,” in The Blight of Liberalism: 2005 Bellview Lectures, ed Michael Hatcher (Pensacola, FL: Bellview Church of Christ, 2005), 170
[3] Brewer, “Liberalism’s View of the Church,” 171
[4] Dan McVey, “Our Place in the History of Christianity,” in The Church of Christ in Ghana (World Literature Publications, 1992), 2
[5] Leroy Brownlow, Brownlow’s Sermon in the Methodist Church (Fort Worth, Texas: Brownlow Publications, 1958)
[6] McVey, “Our Place,” 2
[7] This system further developed so that these bishops were no longer overseeing singular churches but entire cities Roman Catholic historian, Robert Louis Wilken, The First Thousand Years: A Global History of Christianity (New Haven: Yale University Press, 2012), 31 wrote: “By the beginning of the second century, in some regions the system of elders had begun to give way to a single office, that of the bishop, who acted in concert with a council of presbyters Ignatius is an early witness to what is called the monoepiscopos, one bishop as head of the local church But it took some time for this way of ordering the Church’s life to establish itself as the norm across the Christian world In other regions, particularly in the larger cities, there was a constellation of small groups each with its own elders In the course of the second century, however,
The Plea and Place of The churches of Christ in Christian History
the principle of one bishop for a city gradually took hold, and by the end of the century it had become almost universal ”
[8]McVey, “Our Place,” 4, mentioned one of these reasons as the need “to preserve the practice of the faith as they saw it” in the face of pressures from both without and within the church
[9] McVey, “Our Place,” 3-4
[10] Brownlow, Brownlow’s Sermon
[11] Brownlow, Brownlow’s Sermon
[12] Brownlow, Brownlow’s Sermon
[13] McVey, “Our Place,” 5
[14] McVey, “Our Place,” 16
[15] McVey, “Our Place,” 5
[16] McVey, “Our Place,” 16-17
[17] Brownlow, Brownlow’s Sermon
[18] A very helpful book for studying this subject further is R Allen Diles, Let Truth Prevail (Abilene, Texas: Abilene Christian University Press, 2021)
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When Jesus Christ said in John 16:12-13 that “I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth: for he shall not speak from himself; but what things soever he shall hear, these shall he speak: and he shall declare unto you the things that are to come, ” He meant that the teaching of the apostles would be the pattern for believers at all times and in all places since they were guided into and proclaimed “all the truth.” As Frank Pack aptly noted, “if we carefully note the works of these Apostles we shall be able to find out what New Testament Christianity was, and what the Lord wants us to do.” It is with this attitude that I approach the Bible to set forth some characteristics of the church of Christ to answer the question, of what it is that makes any church a Church of Christ
CHARACTERISTICS OF THE CHURCH OF CHRIST
As far as the church of Christ is concerned some things are fundamental, essential, and non-negotiable
The first characteristic is the terms of admission into the church. Frank Pack observed that “the terms of admission into the New Testament church are very clearly revealed, for these terms are the terms of salvation ” Leroy Brownlow also wrote:
Most denominational preachers say that man does not have to be a member of the church to be saved If they mean denominations, the institutions of which they are members, they are right If they mean the church purchased by the blood, they are wrong Any church which is not essential to man ’ s salvation is not Christ’s church, because membership in his church is indispensable to salvation
When one turns to the Bible it is evident the foregoing observations are correct In Acts 2:47 it is written that “ the Lord added to them [the church – KJV] day by day those that were saved.” Therefore, that which saves sinners is that which makes them members of the church of Christ. By carefully studying the Bible one finds out that sinners were admitted to the church of Christ after they had heard the gospel preached, believed it, repented of all their sins, confessed their faith in Christ, and allowed themselves to be baptized unto the remission of sins (cf. Mark 16:15-16; Acts 2:37-38; Rom. 10:9-10). All the cases of conversion in the Book of Acts show the working of these principles.
The second characteristic is the creed or rulebook of the church. The church of Christ had no man-made creed or rule book except the Bible The reason being that the Bible was and is sufficient in perfecting a man unto all good works (cf 2 Tim 3:16-17; 2 Pet 1:3) Frank Pack thus quipped: “What other creed do we need? What other rule book is necessary if the man of God will be completely furnished unto all good works by following the scriptures?”
The third characteristic is the organizational structure of the church. A careful study of the writings of the apostles leads to the conclusion that “ no elaborate organization characterized the early church.” In the Scriptures, each congregation or church of Christ had a plurality of elders also known as bishops or pastors who were charged with overseeing the local congregation as subordinate shepherds (cf Acts 14:23; Php 1:1; 1 Pet 5:13) Serving under the elders were deacons All who served as officials in the church were of the male gender (cf 1 Tim 2:8 – 3:15)
These elders and deacons formed the officials of the local congregation The evangelists who preached the word had their special work to perform, but in the last analysis all were but brethren No great distinction nor high and holy offices existed to separate the masses of the people from the clergy class These classifications came into being much later
The fourth characteristic has to do with the names of the church and its members. The New Testament says nothing about official names “ worn to separate one body of believers from another.” In one place the church of Christ is called by Jesus Christ, “ my church” (Matt. 16:18). In another place it is called “the church of God, which He purchased with His blood” (Acts 20:38). In yet another place it is called “the churches of Christ.” These names are neither denominational identifiers nor are they names applied to churches to indicate different sects or parties. The individual members were also called Christians (Acts 11:26) and “saints” (1 Cor 1:2) “Isn’t it strange that there are so many different names worn by professed followers of Christ today, when these names in the Scriptures would be sufficient, and a basis of unity?”
The fifth characteristic has to do with the worship of the church. In line with the fact that God has always required that men worship Him according to His prescribed order (cf Lev 10:1-3), the New Testament reveals that the church of Christ worshipped with sincerity of heart and in accordance with God’s order (John 4:23-24) Items of worship present in the church of Christ included congregational acapella singing (Eph 5:19), instruction in the teaching of the apostles, prayer, giving, and communion (Acts 2:42)
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All of these were done on the first day of the week, which was the special day on which Christians gathered to worship in community (Acts 20:7; 1 Cor 16:1-2) In a letter by Pliny the Younger to Emperor Trajan, written circa A D 112, Pliny incidentally bore witness to the worship of the church of Christ in Bithynia: They asserted, however, that the sum and substance of their fault or error had been that they were accustomed to meet on a fixed day before dawn and to sing responsively a hymn of praise to Christ as to a god, and to bind themselves by oath, not to do some crime, but not to commit fraud, theft, or adultery, not falsify their trust, nor refuse to return a trust when called upon to do so When this was over, it was their custom to depart and to assemble again to partake of food – but ordinary and innocent food
Also, a Christian by the name of Justin Martyr who lived just a generation (c A D 100-165) after the apostles, gave an account of a worship service in his day in his defense of the Christian faith addressed to the Roman emperor Antoninus Pius:
We always remind one another of these things [our teachings]. Those with possessions provide for all those in want We are always together with one another And for all the things with which we are supplied we bless the Maker of all through his Son Jesus Christ and through his Holy Spirit. And on the day called Sunday there is a gathering together in the same place of all who live in a city or a rural district The memoirs of the apostles or the writings of the prophets are read, as long as time permits. Then when the reader ceases, the president in a discourse admonishes and urges the imitation of these good things Next we all rise together and send up prayers And, as I said before, when we cease from our prayer, bread is presented and wine and water The president in the same manner sends up prayers and thanksgivings according to his ability, and the people sing out their assent saying the “Amen ” A distribution and participation of the elements for which thanks have been given is made to each person, and to those who are not present it is sent by the deacons Those who have means and are willing, each according to his own choice, gives what he wills, and what is collected is deposited with the president He provides for the orphans and widows, those who are in want on account of sickness or some other causes, those who are in bonds and strangers who are sojourning, and in a word he becomes the protector of all who are in need (Apology I, 67)
The sixth characteristic concerns the work of the church. The church of Christ preached the word to the lost (Acts 8:4) and to the saved (2 Tim 4:1-5), ministered to the needs of saints (1 Cor 16:1-3; Jam 1:27) and all people (2 Cor 9:12-13), comforted, loved, admonished, and encouraged one another as brethren (1 Thess. 4:9, 5:14), and most importantly, did all things to the glorification of God (Eph. 3:21).
The final characteristic has to do with the attitude of the church towards the Scriptures. Like her Master, Jesus Christ, the church of Christ held that all of the Scriptures were inspired (2 Tim. 3:16-17) and that this inspiration was verbal. She held that the Scriptures could be understood (2 Cor. 1:13; Eph. 3:3-4) and understood alike (1 Cor. 1:10). The church of Christ regarded the Scriptures as the absolute truth (John 8:32) even to its historical portions considering these portions as facts (cf Matt 19:4; Luke 17:26-27; Matt 24:15; Matt 12:40) The church ascribed legal authority to the entirety of scripture, understood Scripture to be propositional in nature and held the Scriptures to be reasonable in content
These characteristics are essential to any proper understanding and identification of the church of Christ Yes, I know that all of the foregoing characteristics are external and in the next section of this article I will deal with an objection that is usually raised in this regard Suffice it to say however that when a group of people regardless of country, race, status, or gender put these characteristics or externals into practice, they like the churches of the first century constitute nothing but a church of Christ
ANSWERING AN OBJECTION
I am well aware that some have suggested that restoration is an ongoing process Others have also pointed out that there isn’t the need for a restoration nor is it possible This latter group does not concern me at this moment but the former The former argues as it does because according to this group, we have not restored the personal, spiritual characteristics of the church Some years ago, I heard this argument made by an older brother at the now-defunct National Lectureship of the churches of Christ at the Nsawam Road church of Christ. While I understand the argument, I respectfully disagree that restoration is an ongoing process or that the goal of restoration is yet unrealized.
If spiritual growth is the focus, then restorationism is indeed a process because personal, spiritual growth will always be an ongoing process. Even the apostle Peter had to grow in some areas (cf. Gal. 2:11-13). Would we then aver that the church of which he was a member wasn’t a church of Christ? Thus, restorationism as I
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understand it is not about spiritual or moral attitudes but the externals or those elements that relate to what I have set forth under the characteristics of the church of Christ It “has to do with the Divine element the church as the Lord built it through the preaching of the apostles ” Who would affirm that there was no church of Christ in Corinth simply because there was “sin in the camp?” As well might we say that an automobile isn’t one simply “because some of its passengers are drunk.”
Just as Moses was given a pattern for the Tabernacle so the Lord has given a pattern for His church (cf. Heb. 8:56). Notice that by following that pattern, Moses was able to erect the Tabernacle with God filling it with His glory at its completion (Exo. 40:1ff). Following the pattern had a beginning and an end. Also, the tabernacle was still the tabernacle, the flaws of the humans who erected and used it notwithstanding The fact that the high priest had to atone for his sins (Lev 16:6), didn’t make the Tabernacle something else It was the tabernacle the same
In like manner, by faithfully following God’s divine pattern for His church, we most certainly constitute the church, even as it existed in the first century We will still need to press on towards the prize of God's high calling (Php 3:13-14) and always need to diligently grow in the Christian graces (2 Pet 1:5-11) But even if we fail, as we shall, from time to time (Eccl 7:20), insofar as we have faithfully followed God’s divine pattern for His church, we are His church Our struggles as far as personal, spiritual growth is concerned do not make the community anything other than the church If you disagree, then ask yourself why despite their many moral failings, the Corinthians were still identified as “the church” (1 Cor 1:2)? What was the grounds for such characterization if we can’t be the church unless we have achieved moral perfection?
This kind of thinking assumes that the early Christians were “higher than the heavens” or superhumans in relationship to their personal, spiritual growth. One only needs to read the Acts and the epistles to learn that nothing could be farther from the truth. Yes, they were great men but men nonetheless. The Jerusalem church had liars (Acts 5:1-10), was hit with internal conflict (Acts 6:1), and lacked evangelistic zeal in those early years but it was still called “the church” (Acts 8:1). Sexual immorality plagued the Thyatira disciples but the community was still “the church” (Rev. 2:11). There was lukewarmness in Laodicea but it was still known as “the church” (Rev. 3:14). Why were they thus identified even with all their moral failings? Evidently, while spiritual growth is required of the child of God, restorationism centers not on personal, spiritual characteristics but on externals or certain identifying marks
To speak of restoring the church apart from these external, identifying marks is just like “expecting the police to find a stolen car without knowing its make, color, year of manufacture, license number, or how many doors it might have…how might one ever know if he had or had not found it or whether he was or was not in it?”
I am by no means suggesting that personal, spiritual growth is unimportant God Almighty has declared that those in the church of Christ who unrepentantly walk in the flesh will by no means receive the victor’s crown (cf Matt 13:47-50; Gal 5:19-21) What I am affirming is that restoring the church of Christ in our day does not depend on it Neither am I suggesting that simply because a group claims to be a church of Christ it is one That is the point of this article; to discuss what makes a church of Christ according to the Sacred Writings. That said, I maintain that the New Testament church of Christ, the beautiful bride of Christ, and the body of which He is the Savior exists today and I am a member of it.
CONCLUSION
By keeping in mind these essentials of the terms of admission, organization, worship, work, and attitude towards the Scriptures, and lending the weight of their lives to them, a congregation of believers will be nothing more or less than a church of Christ, that great institution for which Christ gave His life’s blood
[1]All quotes are from the 1901 American Standard Version unless otherwise specified
[2]Frank Pack, Lessons in Church History, Chattanooga, Tennessee: Cole Printing Company, 1940, 8
[3]My arrangement follows Frank Pack’s in his lessons in church history
[4]Pack, Lessons, 9
[5]Leroy Brownlow, Why I Am a Member of The Church of Christ, Fort Worth, Texas: Brownlow Publishing Company, 2008, 186
[6]Some have argued against this position on the basis that the apostolic church had no New Testament canon Those who think this way assume that God’s word does not exist unless it is in written form However, Jude was able to write of “the faith which was once for all delivered unto the saints” because he knew that “God’s word existed in inspired men before it existed in the inspired Book ”
[7]Pack, Lessons, 9
[8]Pack, Lessons, 10
[9]Pack, Lessons, 10
[10]Dave Miller, What the Bible Says About the Church of Christ, Montgomery, Alabama: Apologetics Press Incorporated, 2007, 32
[11]Pack, Lessons, 10
[12]Pack, Lessons, 10
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[13]“Pliny’s Letter To Trajan”, Christian History Institute, accessed 9 August 2022
https://christianhistoryinstitute org/study/module/pliny
[14]Everett Ferguson, Early Christians Speak: Faith and Life in the First Three Centuries, Abilene, TX: Abilene Christian University Press, 1999, Kindle Locations 1659-1667
[15]For example, in Matthew 22:32, Jesus argued for the resurrection from the dead based on the present tense form of God’s words in Exodus 3:6
[16]For example, in John 10:34-35, Jesus called the Psalms “law ” This view was also held by the Jews (John 12:34)
[17]This is seen in Jesus’ use of isolated Old Testament texts to prove things about himself An example is his quoting of Psalms 110:1 to prove His Deity in Mark 12:3537
[18]In Matthew 22:29 – 32, Jesus did not say explicitly that “Abraham, Isaac and Jacob are alive ” He implied it and the people inferred it (Matt 22:33)
[19]W B Barton addressed the latter position in W B Barton, “The Identity of The New Testament Church”, Restoration Quarterly 2, no 4 (1958): 180 – 6
[20]Dub McClish, “Has the New Testament Church been Restored?” in The New Testament Church and Counterfeit Churches Spring, Texas, 2012
[21]McClish, “Has the New Testament Church been Restored?”
Bible Crossword Puzzle
This man became known as Paul after Jesus spoke to him on the road to Damascus ACROSS
2 Jesus brought this man back to life 3 He tempted Jesus (2 words)
She found Jesus' tomb empty (2 words) 6 This disciple was a tax collector 8 Jesus visited the house of these sisters (2 words)
He had a vision and wrote in down in the Book of Revelation
John the
Christ
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1
Jesus 4 The
name 7 She was Jesus' mother 9 He climbed a tree to see Jesus 12 This disciple was known as "Doubting " 14 This disciple walked on water with Jesus 15 This man was the first Christian stoned to death 16 This disciple betrayed Jesus
This Roman governor condemned
disciple Peter's other
11
13
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DOWN Morality Ephesians Giving Fellowship Benevolence Eunuch Church Baptism Antioch Corinthian Unity Bible Apostles Salvation Grace Disciples Paul Romans Love Christian
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In his teachings, Jesus Christ promised to establish His church (Matthew 16:18). He also granted Peter authority, symbolized by keys, over the kingdom (Matthew 16:19). These keys, like those used to open doors, represent the means to access this kingdom. The connection between " my church" and "the kingdom" in these verses is noteworthy The church is simply defined as an assembly of Christians gathered for worship in a religious meeting Deriving from the Greek term ἐκκλησία (ekklesia), the word "church" signifies a gathering of individuals rather than a specific physical location or structure Peter used this “key” on the day of Pentecost, resulting in the welcoming of around 3000 Jews through repentance and baptism (Acts 2:38, 41) Thus, the church Jesus promised began its journey on that significant day Peter later employed the key again, this time at Cornelius' house, extending acceptance to Gentiles into the kingdom Since then, these keys have opened the doors of the church of Christ to all who heed the call to faith, repentance, confession of Christ, and baptism (Mark 16:16; Acts 2:38; Romans 10:9-10; Acts 2:41) Each person thus converted is added to the church by the Lord (Acts 2:41, 47) The Bible assures that such converts are delivered from the domain of darkness and transferred into the kingdom of God’s beloved Son, receiving redemption and forgiveness (Colossians 1:13-14 ESV)
Over time, and for centuries, there has been a falling away as predicted in 1 Timothy 4:1-3. The Roman Catholic church was the first and from it came several denominations. But there is only one church referenced in the New Testament (Ephesians 4:4-6). Every year new denominations spring up. According to Wikipedia, there are about 41,000 denominations today. The churches of Christ in Ghana can trace their origins back to the church established on the day of Pentecost, adhering closely to the doctrines and worship practices of the early Christians. The prerequisites for membership entail hearing the gospel and believing it (Romans 10:17), repentance (Acts 2:38), confession of faith (Romans 10:910), and undergoing baptism by immersion (Romans 6:3-5) to receive the forgiveness of sins (Acts 2:38; 22:16)
Like the first-century believers, the churches of Christ in Ghana engage in acapella singing (Colossians 3:16), observe the Lord's Supper on the first day of the week (Acts 20:7), engage in prayer (Acts 2:42; 1 Thessalonians 5:17), contribute voluntarily and generously (1 Corinthians 16:1-2; 2 Corinthians 9:6-7), and listen attentively to
sermons (Acts 20:7) This adherence to the biblical model is the hallmark of the Church of Christ in Ghana, reflecting its commitment to the teachings and practices of the New Testament church The biblical leadership structure of the Church of Christ is primarily based on the New Testament teachings regarding church governance. While there may be variations in implementation among different congregations, for example having a team of men temporarily holding and performing leadership roles, the core principles typically include the following roles:
Elders (also called Shepherds, Presbyters, Pastors, Bishops, or Overseers): Elders are mature and spiritually qualified men who provide leadership, guidance, and pastoral care to the congregation (Acts 20:28; 1 Peter 5:1-3). They are responsible for shepherding the flock, teaching sound doctrine, and ensuring the spiritual wellbeing of the church Elders are appointed based on their character, spiritual maturity, and ability to fulfill the qualifications outlined in passages like 1 Timothy 3:1-7 and Titus 1:5-9
Deacons: Deacons serve alongside elders in various capacities to assist in the practical and administrative needs of the church (Acts 6:1-7; Philippians 1:1; 1 Timothy 3:8-13) They may oversee tasks such as benevolence, hospitality, and facility management, allowing elders to focus on their pastoral responsibilities Deacons are also men, selected based on their character, commitment, and ability to serve effectively
Ministers (Evangelists or Preachers): Ministers, often referred to as evangelists or preachers, are responsible for proclaiming the gospel, teaching sound doctrine, and equipping the members for ministry (2 Timothy 4:1-5; Ephesians 4:11-12) While they may not hold formal authority over the congregation like elders, ministers play a vital role in spiritual instruction and edification Men perform this role
Members: Every member of the congregation is considered a part of the body of Christ and is called to actively participate in the life of the church (1 Corinthians 12:25-27). Members are encouraged to use their spiritual gifts, talents, and resources to serve one another, contribute to the growth of the church, and fulfill its mission of making disciples (1 Peter 4:8-10).
The biblical leadership structure of the Church of Christ emphasizes shared leadership, mutual accountability, and a commitment to biblical authority. In the local church, elders, deacons, ministers, and members work together in unity and harmony under the lordship of Jesus Christ, striving to fulfill the purposes of the church as outlined in the New Testament There is no record of one local church lording over another They were all in harmonious
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Theodore Jao Quist
fellowship and interdependent (1 Corinthians 16:1-2; 2 Corinthians 9:5-7; 2 Corinthians 8:1-5) It is worthy of note that when the church meets, the leadership role is performed by men (1 Timothy 2:12) including praying (1 Timothy 2:8)
The foregoing is the pattern of the church as detailed in the scriptures. Any church that does not believe and follow this pattern cannot be the church of Christ.
The Lord’s church in Ghana had its beginnings in the late 1950s. Our historical account is somewhat blurry, with limited written records and fragmented memories preserved by a few of our elderly brethren. The moment has come for us to compile a detailed narrative documenting the history of the Church of Christ in Ghana. However, this task extends beyond the scope of the current article The first name mentioned as the pioneer of the church in Ghana is brother John Oppong Gaidoo He hailed from the Central Region of Ghana The inscription on his tomb states he died on 18th July 1961 This is what was reported in the Cedars Church of Christ’s Gospel for Ghana journal:
TELL ME One small voice one cry for help was enough to start the Lord's work in Ghana About ten years ago a man in Ghana sent word to the missionaries then in Nigeria that he wanted to know about their new teaching He was immediately contacted and a course of study initiated by mail A year later John Gaidoo, the first known Ghanaian to study, believe and embrace the Truth, was baptized into Christ. " ... and he went on his way rejoicing " COME OVER AND TEACH US Brother Gaidoo began to preach Christ one small voice in a nation of over seven million souls and awaited eagerly the arrival of American missionaries. Just one month before two men arrived in Ghana in October of 1961, this new zealous Christian died We like to think that he died with happiness in his heart happiness because of his own obedience to Christ ... and the knowledge that even then men were on their way to teach the Gospel to his beloved people
The brother died while waiting for the missionaries to arrive in Ghana The growth of the Lord’s church in Ghana has been remarkable since its inception, establishing itself as the fastest-growing church in the mid to late 1980s, according to findings in a report of the Ghana Evangelism Committee. The church thrived with a healthy fellowship, witnessing the conversion of numerous souls. At that time, the church predominantly comprised of the youth, causing some older individuals to perceive it as ' a church of young people.' Despite generational differences, congregants supported one another wholeheartedly, rejoicing in the shared bliss of salvation as they engaged tirelessly in evangelism.
They also stood together in times of adversity, demonstrating extraordinary unity by traveling long distances in groups to attend funerals. Requests for assistance were met with immediate and affectionate responses. Public preaching events drew significant attendance, with neighbouring congregations often joining in. Despite limited infrastructure, the fervor and dedication of the members shone brightly, leading them to gather for services in modest settings such as classrooms, under the shade of trees, and within the homes of fellow believers
Occurrences of doctrinal challenges arose However, these hurdles were promptly surmounted through the establishment of annual Bible lectureships Personally benefiting from the enlightening sessions of the Accra Nsawam Road Lectureships, encompassing a multitude of congregations, I was captivated by the profound teachings of experienced preachers Notable among them were brother Dan McVey, who was a missionary, and late brother Daniel Ampadu Asiamah Their elucidation of scripture not only dispelled uncertainties but also rectified misconceptions, fostering a deeper understanding and unity within the church The ‘ one cup, ’ ‘head covering’ and ‘Cross Roads Movement’ were among the doctrinal challenges that nearly divided the church and were promptly dealt with
In the dynamic landscape of the Lord’s church, strategic planning is essential Identifying opportunities like growing youth engagement and emerging technological tools allows for proactive measures to be taken to maximize benefits By recognizing threats such as false doctrine and imposition of opinions, para-organizations that demand membership, societal changes, and other threats to the fellowship, the Church can mitigate their impact and stay aligned with its mission.
Adaptation and innovation play a key role. Recognizing opportunities enables the church to adapt practices and
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embrace innovative approaches that resonate with evolving needs, based on Biblical principles Awareness of threats prompts the church to find resilient ways to address challenges while preserving its core values and beliefs
In Ghana today, churches of Christ have established a presence in all sixteen (16) Regions and most of the 261 Districts across the nation By and large, the church is thriving
OPPORTUNITIES FOR THE CHURCHES OF CHRIST IN GHANA
The Churches of Christ in Ghana are presented with several promising opportunities that can significantly impact their growth, outreach, and overall effectiveness in carrying out their mission Embracing these opportunities will not only enhance the church's presence but will also deepen its impact on society. Let's dig into these opportunities and explore their significance in light of the church's mission and welfare.
Applying Technological Advancements for Evangelism and Community Outreach
In this digital age, technological advancements offer a remarkable opportunity for the Churches of Christ in Ghana to expand their reach and engage with a wider audience. Platforms like social media, websites, and live streaming services provide avenues for spreading the gospel beyond physical boundaries Acts 1:8 underscores the importance of utilizing all available means to be witnesses "to the ends of the earth "
Engaging with the Youth for Future Sustainability and Growth
The youth represent the future of the church Engaging with them, understanding their perspectives, and involving them in meaningful activities ensures the continuity and vibrancy of the church in Ghana Proverbs 22:6 emphasizes the significance of training up the youth in the way they should go, ensuring they remain steadfast in their faith as they grow older
Promoting Unity Among Splinter Congregations for Collective Impact
Unity within the church is paramount for impactful ministry By fostering unity among splinter congregations and emphasizing shared goals and values, the Lord’s churches in Ghana can amplify their collective impact on society Psalm 133:1 highlights the beauty and effectiveness of unity among brethren.
Investing in Education and Skill Development Programs for the Congregation
Education is a powerful tool for empowerment and upliftment By investing in education and skill development programs for the congregation, the Church equips its members with the necessary knowledge and skills to succeed both spiritually and materially. Proverbs 18:15 extols the value of acquiring knowledge.
Leveraging Social Media for Spreading the Gospel and Connecting with Members
Social media has emerged as a powerful tool for ministers, preachers, and teachers to extend their ministry reach and engage with their audience in innovative ways. Let's delve deeper into how the church can harness various social media platforms and technology to enhance its ministry:
Embracing Different Social Media Platforms
Utilizing platforms like Facebook, Twitter, and Instagram provides a diverse range of communication channels to connect with a wide demographic Preachers can share sermons, inspirational messages, and updates to reach a broader audience Instagram, with its visual focus, can be used to share quotes, images, and short videos that resonate with a younger audience, while Facebook and Twitter cater to a more diverse age group
Live Streaming Services and Webinars
Live streaming services offer a dynamic way to broadcast church services, events, and teachings in real-time Platforms like YouTube Live or Facebook Live enable preachers to reach not only their local congregation but also individuals across the country or even globally Hosting webinars on platforms such as Zoom can facilitate interactive teaching sessions, virtual Bible studies, and Q&A sessions, fostering engagement and interaction with members.
Podcasts and Audio Content
Podcasts have gained popularity as a convenient way for individuals to consume content on-the-go. Preachers can create podcasts featuring sermons, discussions, and theological reflections, making spiritual content accessible to listeners at their convenience. By sharing audio content on platforms like Spotify or Apple Podcasts, ministers can engage with a wider audience beyond the confines of physical church walls
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Interactive Engagement and Community Building
Social media offers avenues for interactive engagement with congregation members Preachers can facilitate discussions, share daily reflections, and encourage virtual prayer gatherings through platforms like WhatsApp groups or Facebook communities. Building a virtual community fosters a sense of belonging and unity among members, enabling them to support and uplift one another in their faith journey.
Personalized Communication and Outreach
Technology allows for personalized communication with church members through email newsletters, text message updates, and social media messaging. Preachers can send personal messages of encouragement, prayer requests, or updates on church activities to nurture individual connections and strengthen relationships within the congregation By leveraging technology for personalized outreach, ministers can demonstrate care and support for each member's spiritual growth
Incorporating these strategies into their ministry approach can empower preachers and teachers in the Churches of Christ in Ghana to leverage the full potential of social media and technology for spreading the gospel, fostering engagement, and building a vibrant online community of believers Romans 10:14 resonates even more in today's digital age, where social media stands as a contemporary tool for reaching hearts and minds with the message of salvation Let's continue to embrace these technological advancements to further the Kingdom's work and nurture spiritual growth within the Church
EXPLORING SOME OF THE THREATS THAT CHURCHES OF CHRIST FACE
Division and Disunity: Disagreements, misunderstandings, or conflicts pose a threat to the unity of the church, often leading to perilous situations This challenge stands as a primary cause of church divisions, fostering lasting rifts between congregations and their future establishments The repercussions of such schisms have created a cycle of grievances that extends to subsequent church plants
Confronted with this challenge, churches have resorted to creating associations or 'secondary fellowships' to address the disunity However, the Biblical model and the early church in Ghana illustrate a different approach where congregations joyfully collaborated with nearby churches to establish new congregations This method prioritizes unity from the inception of new churches, obviating the need for additional associations or fellowships to nurture unity
To resolve this issue effectively, it is important to regard all fellow believers as cherished brothers and sisters Despite our imperfections and frailties, God's unconditional love binds us together, calling us to mirror that love in our relationships The Scriptures exhort us to, “Outdo one another in showing honor” (Romans 12:10b ESV) and to “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves” (Philippians 2:3 ESV).
Promoting unity through love and mutual respect (1 Corinthians 1:10), fostering a spirit of forgiveness and reconciliation (Ephesians 4:3, Colossians 3:13), and seeking guidance from knowledgeable brethren or organizing lectureships to address doctrinal differences are vital steps in addressing conflicts. Instead of opting for a split, it is paramount to uphold unity and demonstrate a spirit of reconciliation
Maintaining integrity in the face of disagreements is essential for upholding the credibility of our unity doctrine among unbelievers If you are not satisfied with what is going on in your local church, and all efforts you make prove futile, you don’t need to start a new church, just join another congregation
Liberalism: Liberalism typically refers to a departure from or reinterpretation of traditional Biblical teachings and principles It involves a willingness to adapt or compromise core doctrinal beliefs to align with secular or modern views, thereby diluting the authority of Scripture and fostering a relativistic approach to truth It has already crept into the church and is causing misunderstanding
Dangers of Liberalism to the Church
When dealing with liberalism in the church, one must be aware of the potentially detrimental effects it can have Liberalism can erode foundational Biblical truths, leading to a distortion or neglect of core doctrines, thus undermining the doctrinal integrity of the church (2 Timothy 4:3-4). Moreover, embracing liberal ideologies can sow seeds of division within the church community, as differing interpretations of Scripture and theology have the potential to polarize congregants, fostering discord and disunity (Romans 16:17-18). Another peril associated with liberalism is spiritual compromise, where adherence to cultural norms or personal preferences may overshadow the authority of God's Word, resulting in a lukewarm or compromised spirituality that falls short of the Biblical standard (Colossians 2:8). By acknowledging these dangers, adhering to Biblical truths, promoting unity, and guarding against compromising influences, the church can navigate the challenges posed by liberalism while upholding its doctrinal purity and spiritual vitality
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Dealing with Liberalism in the Church
To safeguard the doctrinal integrity and unity of the church, several key measures can be implemented First and foremost, it is crucial to reaffirm the Biblical authority by stressing the unchanging and authoritative nature of Scripture, recognizing it as the Word of God (2 Timothy 3:16-17). Additionally, promoting sound doctrine must be a priority, highlighting Biblical teachings and foundational truths to uphold doctrinal integrity (Titus 2:1). Encouraging congregants to exercise discernment plays a vital role in distinguishing truth from error, directing them to test teachings against the standard of Scripture (1 John 4:1). Seeking unity in truth is essential, emphasizing fundamental Gospel truths while respecting varying opinions on matters of lesser significance (Ephesians 4:3). Proactive measures should be taken to address liberal tendencies through open dialogue, education, and pastoral guidance, aiming to prevent doctrinal deviation (Ephesians 4:14-15) Finally, reliance on prayer and dependence on God are indispensable, as seeking wisdom through prayer demonstrates trust in God's sovereignty to safeguard and maintain the church's doctrinal purity (James 1:5)
Worldly Influences: In modern times, the influence of worldliness on the Church is evidenced by the adoption of value systems, attitudes, and behaviors that contradict the teachings and standards of God This influence manifests itself in various ways, such as materialism and consumerism, where the relentless pursuit of worldly possessions and status can divert focus from spiritual growth to earthly treasures (1 John 2:15-17) Additionally, the infiltration of relativism and secularism challenges Biblical principles within the Church, potentially compromising ethical stances and diluting the purity of faith (Romans 12:2) Moreover, the prevalent culture of instant gratification, entertainment, and pleasure-seeking can tempt believers away from spiritual priorities and steadfast commitment to God, fostering a lifestyle that values temporal satisfaction over spiritual fulfillment (1 Timothy 6:9-10).
As the church faces the trends and ideologies of the world, it is essential to reflect on how these external influences impact our spiritual vitality, doctrinal purity, and mission to spread the Gospel.
The poem by D. A. Sommer, "Why The Church Is Not Converting The World," offers a poignant reflection on the dangers of worldliness and the temptations that lead the church astray from its sacred path. This timeless piece serves as a stark reminder of the importance of upholding Biblical standards in the face of worldly enticements, revealing the consequences of spiritual compromise and
the call to renewal and restoration within the church
In D A Sommer's poem, the stark contrast between the church and the world is vividly depicted The world beckons the church with promises of comfort, pleasure, and worldly adornments, tempting her to deviate from the sacred path of faith and purity. The allure of materialism, pride, and worldly approval gradually creeps into the Church's once humble abode, leading to compromise and spiritual decay. The poem serves as a poignant reminder of the dangers of worldliness and the imperative for the church to uphold Biblical standards of faith, humility, and separation from worldly enticements. The Scriptural call to resist the allure of the world, remain steadfast in faith, and prioritize spiritual truth over temporal pleasures echoes throughout the verses, emphasizing the need for the church to align with God's Word and guard against the compromising influence of worldliness
4
Weak Pulpits: An additional challenge faced by the church is ineffective preaching, often resulting in "weak pulpits" where sermons fail to bring about transformative change in members Such preaching inadequacies can hinder spiritual growth and impact the overall spirituality of congregants negatively When sermons lack depth, inspiration, or relevance, congregants may struggle to connect with the message, leading to a lack of spiritual nourishment, stagnant faith, and a diminished zeal for God's Word In essence, weak pulpits can impede the congregation's spiritual development, diminish their understanding of the faith, and weaken their relationship with God
One critical solution to addressing "weak pulpits" in the church is the imperative need for training preachers to deliver Bible-centred, expository, and exegetical preaching By equipping preachers with the skills to delve deeply into Scripture, extract its meaning, and convey it effectively to the congregation, the quality of sermons can be significantly enhanced Training in expository preaching ensures that sermons are rooted in the Biblical text, allowing for a more profound understanding of God's Word and its application to daily life. Through exegetical preaching, preachers can present a faithful interpretation of Scripture, leading to messages that are spiritually enriching, edifying, and transformative for congregants. By prioritizing training in these essential preaching styles, the church can elevate the calibre of sermons, cultivate spiritual growth in members, and strengthen the overall spirituality of the congregations.
Leadership Challenges: It is a fact that the appointment of leaders is often influenced by secular standards, leading to a departure from scriptural principles Many leaders are chosen based on their success in business, academia, or secular professions,
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rather than their grounding in Biblical values and spiritual maturity Consequently, these leaders bring secular ideologies into the sacred realm of church governance, resulting in misguided priorities and decisions that diverge from the teachings of Scripture Here are a few examples:
-Financial Management: Those tasked with handling church finances often approach this responsibility with a secular mindset, viewing the church as a profit-driven organization. This approach can lead to a focus on accumulating wealth and maintaining substantial bank accounts, neglecting the financial needs of poor and vulnerable members who contribute their meager resources to the church. This violates Proverbs 11:25.
- Visitation: In the realm of visitation, some church leaders may prioritize visits to influential or prominent members while neglecting those perceived as less significant This unequal distribution of attention can create a sense of disparity within the congregation, where those considered less important are left feeling undervalued and overlooked Matthew 25:40 stresses that whatever we do for the least of our brethren, we do for Jesus
- Benevolence: Leaders overseeing benevolence efforts may unknowingly turn the church into a secular-like association by imposing mandatory contributions or dues on members These actions can blur the line between spiritual service and secular obligations, straying from the true essence of benevolence as a voluntary act of compassion and generosity Galatians 6:2 highlights the importance of bearing one another's burdens as a way to fulfill the law of Christ
Also, some leaders may lack a clear understanding of their role within the church, leading to a loss of focus or purpose in their leadership responsibilities This can result in a lack of direction, ineffective decision-making, and a diminished impact on the spiritual growth and well-being of the congregation.
Select leaders based on spiritual maturity: To enhance Scriptural leadership within the church, care must be taken. First and foremost, though it is good to consider those who have considerable knowledge, leaders should be chosen based on Biblical qualifications delineated in passages such as 1 Timothy 3:1-13 and Titus 1:6-9, emphasizing traits like character, integrity, and adherence to God's principles. Secondly, it's crucial to guide leaders in managing church finances through Biblical principles of stewardship, generosity, and prioritizing members' needs over material wealth, as mentioned in 1 Timothy 6:17-19 Thirdly, aligning the
church's mission and benevolence initiatives with Christ's teachings is vital, focusing on serving the needy and advancing the Kingdom rather than on worldly gains, as emphasized in Matthew 25:35-40 Encouraging inclusive leadership that mirrors Jesus' outreach to the marginalized, treating all members with equal love, respect, and care as highlighted in Galatians 3:28, is another essential aspect. Lastly, providing training and mentorship for leaders to deepen their understanding of Biblical leadership, guiding them to serve with humility, compassion, and a heart for God's people based on Philippians 2:3-4, completes the approach. By aligning leadership selection with scriptural principles, ensuring financial transparency, honing in on the church's mission, and fostering inclusive servant leadership, the Church of Christ can sustain its sacred mission, strengthen its spiritual base, and fulfill its divine calling to radiate light, love, and compassion in today's secular landscape
The Challenge of Preacher Support
The neglect and mistreatment of preachers within the churches of Christ in Ghana paint a bleak picture of disregard for those entrusted with spreading God's word Preachers facing financial hardship and living in poverty while expected to give their best, dress decently, provide for their families, and fulfill various church duties highlight a grave injustice This predicament not only affects the preachers themselves but also casts a dark shadow on future generations of potential preachers, dissuading youth from entering the ministry and creating a scarcity of trained preachers
The Bible speaks unequivocally about supporting preachers, especially in the realm of finances In passages like 1 Timothy 5:17-18 and 1 Corinthians 9:14, the Scriptures underscore the importance of providing for those who preach the gospel 1 Timothy 5:17-18 states, "The elders who direct the affairs of the church well are worthy of double honour, especially those whose work is preaching and teaching For Scripture says, 'Do not muzzle an ox while it is treading out the grain,' and 'The worker deserves his wages. '" This highlights the principle of fair compensation and care for those who dedicate their lives to serving the spiritual needs of the community.
The burden placed on preachers, not just in terms of their spiritual duties but also the expectations of financial provision, is immense. They are asked to bear the weight of ministry responsibilities while grappling with financial strain and societal expectations. The repercussions of neglecting preachers are severe, not just on the individuals but on the spiritual health of the church as a whole God's wrath is not to be taken lightly when leaders and members fail to honour and support those called to preach His word
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The lamentable state of preachers being treated as an "endangered species," as expressed by the evangelist Peter Ananti-Tetteh (retired preacher of Ring Road Church of Christ, Accra), calls for urgent introspection within the Churches of Christ Neglecting those appointed to lead and guide the congregation goes against the very essence of Christian values of love, compassion, and support for one another. The repercussions of this neglect not only impact the preachers themselves but also sow discord, spiritual decay, and ultimately invite God's judgment upon those who turn a blind eye to their responsibility towards those who tirelessly work for the Kingdom. Even those in the secular world have kinder hearts towards their employees, giving them incentives and bonuses aside from their salaries. How sad it is for people of God who should know and do better, in the way they treat those who nourish their souls this way!
CONCLUSION
The Churches of Christ in Ghana have established a significant presence throughout the nation, with congregations thriving in all sixteen regions and numerous districts Despite the challenges they face, including division, liberalism, worldly influences, weak pulpit, secular-minded leaders, and neglect of preachers, there are also abundant opportunities for growth, outreach, and spiritual impact Embracing technological advancements for evangelism, engaging with the youth for future sustainability, promoting unity among splinter congregations, investing in education and skill development, and leveraging social media for spreading the gospel represent just a few avenues through which the church can utilize the opportunities and face threats before them
However, to fully capitalize on these opportunities and mitigate the threats, concerted efforts are needed. This requires a commitment to upholding biblical principles in leadership selection and governance, fostering unity, resisting the allure of worldly ideologies, nurturing spiritual growth, and providing adequate support for those called to preach the gospel. By aligning their practices with scriptural teachings, remaining faithful to the mission of Christ, and cultivating a culture of love, humility, and service, the Churches of Christ in Ghana can continue to thrive and make a profound impact on society, fulfilling their divine mandate to proclaim the gospel and advance the Kingdom of God in the nation and beyond
The churches of Christ in Ghana: Opportunities and Threats Before Us |Part 1
[1]“List of Christian denominations by number of members,” Wikipedia, last modified March 15, 2024, https://en wikipedia org/wiki/List of Christian denominations by number of members
[2]Cedars Church of Christ, The Gospel for Ghana (Abilene: Abilene Christian University, 1971), accessed March 18, 2024, digitalcommons acu edu/crs books
[3]Ibid
[4]D A Sommer, Why The Church Is Not Converting The World (1945), accessed March 20, 2024, digitalcommons acu edu/crs books/357
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"Eli, Eli, lama sabachthan?" which translates to, "My God, my God, why have you forsaken me?" (Matt 27:46) Is there a man who has never been faced with challenges that threaten his person or entire life? No, not one! Even our Lord was not without challenges, pains, and agony, yet despite these, atonement was secured for our sins by the blood that poured from Him Consider Paul’s assessment of the relationship between challenges and opportunities relative to our salvation from sin;
But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus (Rom 3:21-25)
If Jesus had not said “it is finished” and had not given up His spirit, we would still have been in our sins. The threat of death on His life became the opportunity for solving man ’ s greatest problem; sin. It is indeed true that “without the shedding of blood there is no remission of sin” (Heb. 9:22). However, such a divine strategy to purchase the church through the blood of Christ (Acts 20:28) did not make the church impregnable to threats The church as an organization is not immune to challenges, threats, and problems As in every society or organization, there are challenges that threatens growth, and just as much opportunities in that sphere waiting to be uncovered, understood, and utilized To the end that hope and growth in that organization would be animated These principles of threats and opportunities are not the exclusive reserve of secular organizations and institutions but affect and influence even divine ones such as the home and church
In this article, it is my fervent desire that we acknowledge the threats that challenge the church and embrace the opportunities that promote growth
CURRENT SITUATION OF THE CHURCH OF CHRIST
Of the church that started in Jerusalem, the divine record says, “they were praising God and having favor with all the people And the Lord added to the church daily those who were being saved ” (Acts 2:47) As best as we can tell, this praise of God and growth of the church continued till Jerusalem was dissolved in the fires of the Roman furnace Question what is Deity’s assessment of the Ghanaian situation for the past 60 years? Can we raise the banner of the Lord higher, and expand and extend the frontiers and boundaries of the church farther than it is now? Which faithful soul would dare say no? Yes, we can! And yea, we must!
Like in all generations and for all endeavors, the demands of such an undertaking is riveting and enthralling Growth as the Lord would applaud in the 21st century, would require innovation (of means not of substance) and attractive ways of executing our core mandate Having designed this space and time dimension of our habitation to throw challenges our way to inspire the growth and development of our common humanity, God is aware of the changes and growth that would attend the human race through all the generations. As such, he has inspired and authorized countless expediencies across all fields of human endeavor (from medicine to true religion) apropos to the task and time of every generation but has reserved for himself the substance and foundational landmarks of faith which no man or angel is allowed to touch and alter without severe consequences Prov. 22:28, Gal. 1:6-8.
The current state of the church in Ghana is reflective of a shifting, deviation, and rebellion that began taking place long ago and yet continues, seeking fervently to change (some if not all) and alter the foundational moorings of our common faith, namely the worship and autonomy of the church Yet did God through his inspired penmen warn us against such conduct Relative to this foundation the Holy Spirit through Paul said; “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone” (Eph 2:20) Jesus Christ built His church and laid His foundation using the teachings which He handed over to the apostles (Mat 28:20; John 16:12-15) For other foundation can no man lay than that is laid, which is Jesus Christ (1 Cor 3:11) The Lord Jesus warned us against the teachings and traditions of men (Matt 15:7-9) Paul, the apostle warned and exhorted us to hold on to the good traditions they as inspired men preached or wrote down for us (2 Thess 2:15) Brother David Lipscomb made these remarks on 2 Thessalonians 2:15 in his commentary
Because they had been called by the gospel to this glorious end, he exhorts them to stand fast in the faith, and hold to the teaching they had received from him and hold the traditions which ye were taught, were handed down from one to another
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or taught, and is used in both a good and a bad sense in the Scriptures The people were warned against the traditions of the elders which displaced and made void the commandments of God. Jesus said: "Ye leave the commandment of God, and hold fast the tradition of men " (Mark 7: 8 ) The traditions that they had been taught by Paul by word or letter, were the commandments which he had given to them whether by word, or by epistle of ours. [Traditions as used in this passage are the teachings and precepts which the inspired men taught as the precepts of God, whether they taught them by the word of mouth or by writing Paul draws no distinction between oral and written tradition later. The worth of tradition lies not in the form but in the source and quality of the thing Paul says: "For I received of the Lord that which also I delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, This is my body, which is for you: this do in remembrance of me " (1 Cor 11: 23, 24 ) By this, he was communicating to the church by epistle and stamps it with the authority of his spoken word The sentence asserts the claim of the true apostolic teaching as against any who would beguile the church away from it "Now I praise you that ye remember me in all things, and hold fast the traditions, even as I delivered them to you " (1 Cor 11: 2)
Obedience to these inspired commandments delivered once for all to us (Jude 3), does not come without threats and challenges Let us now consider our subject; the churches of Christ in Ghana, opportunities and threats before us
THREATS
Threat is an expression of intention to inflict evil, injury, or damage - according to the Merriam-Webster Dictionary In the past six decades of the existence of the church in this part of Africa, many attacks have been endured. The church of Christ in Ghana has, and continues to face numerous threats, both internal and external. Every kingdom divided against itself is brought to desolation and any house divided against itself shall not stand (Mat. 12:25). The most difficult threats we have faced over the years have been threats coming from within.
First, members questioning the truth.
There is nothing more threatening in a faith institution like a church than members losing their faith, and their convictions diminishing to the point where they start questioning the truth they once believed Paul the apostle marveled at a similar conduct of the Galatians, who had turned away from the one true gospel (Galatians 1:6) The question arises: why did they turn? Obviously, they were deceived into questioning their faith While questioning one ' s belief is not entirely wrong, when the motivation stems from someone or something seeking to deceive or trouble an individual, there is a major
problem at hand Especially, if that deceiver is operating from within the group (Acts 20:30) Paul mentioned that there were some who troubled the Galatians and wanted to pervert the gospel Sadly, the same is true for churches in Ghana We have been bewitched in the church of Christ in Ghana to start saying, “The one true church teaching is a scam, ” “The church has no doctrine but Christ,” and “Autonomy is dead and gone. ” To quote Paul, “O my fellow brethren in Ghana, who has bewitched us to think that the one bride of Christ Christ is a scam? (Eph. 5:23, Rev. 21:9, 2 Cor. 11:3)
The teachings of Christ (His doctrine), which the church is mandated to continue teaching those who have been baptized, are no longer the focus of some leading brethren. They claim we should rather focus on the “love of God”, “the Christ” but not His body, the church biblical concepts, terms, and phrases they have redefined It is no wonder our youngsters are saying these things when many of our experienced preachers think that we need to stop preaching the foundational messages and focus only on the Christian’s personal conduct We have neglected the wholesome words of the Lord (1 Tim 6:3-5) and His command to continue teaching them, to observe all things that He has commanded us (Matt 28:20) Our preachers are veering towards motivational speeches rather than being heralds of the truth A herald preaches the whole counsel of the word of God, not just messages that motivate (Acts 20:27) Paul, the apostle, charged Timothy, and by extension all preachers, to “preach the word” (2 Tim 4:2) The Holy Spirit foresaw a time when people would question the truth, hence He emphasized that “all scripture is given by the inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction' (2 Timothy 3:16) Preachers are called to unquestionably KNOW and preach ALL the word consistently, regardless of the season )
Second, there is the issue of the Neo-Cooperation of churches and the influx of para-church groupings. From the early 2000s to the peak of 2019, there were campaigns for church unity, a movement that hid its true intentions. These campaigns hosted predominantly in Kumasi and Accra, advocated for a new way of church cooperation. This movement led to divisions within the church more than anything in Ghana's church history. This movement as I have termed it neocooperation is foreign to the scriptures. The Bible gives an account of church cooperation (which implies cooperation isn’t new at all), without compromising the self-governing autonomous principles of individual congregations. Churches in Macedonia and Achaia cooperated with the church in Jerusalem to support the poor, without collapsing the autonomous essence of the cooperating congregations
However, the church in Ghana for the past 20 years has been
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sadly threatened by the so-called “church registration” We are not the only religious organization to register yet we have been the only group (as best I can tell) that is tormented by the obsession of this church registration exercise Something that each congregation can do according to the registrar general’s office. The reviewed church constitution, championed by the Elders of the Bomso congregation, and supported by some Elders in Accra, contains articles resembling denominational practices. These include; “the establishment of a national office with an overseeing authority, called the Board of Trustees, the demand for churches to submit their property deeds to the national office, the election of national officers at delegates conferences, etc. do not only threaten the autonomy of the church but also challenge the authority of the Lord over His Church.
In the year 2014, we had the opportunity to bury this threat as some Elders of the churches in Kumasi came together to have a series of discussions and to point out to the Elders of the Bomso church the dangers in their proposed church constitution I recall in the meeting at CRISEC, Adadientam; the voices of our respectable brethren; Danso Acheampong (now deceased), Kingsley Adu, versus those of Kenneth Gyan Kesse, Joseph Adu Gyamfi, myself, etc Many suggestions and recommendations were made by members of the Mediation Team Yet that could not wash the burning desires of those seeking to change the foundational teachings of the church Question do members of our congregations even know the content of the revised constitution and the recommendations of the mediation team? To ask is to answer! Before me as of this writing, is a copy of the revised constitution and the report of the mediation team Not being a prophet nor the son of the prophet, I can see nothing but the dark clouds of a bigger banter between these change agents and those rejecting their agenda based on scripture
Third, the desire to be like the other “nations.” Interestingly, we have come to a crossroads where the church and all that she is, seem not to be attractive to our members. The works seen around us by the denominational world seem to be attracting our members and they have turned their hearts to be deceived. We do not want to be that “chosen generation, a royal priesthood, a nation chosen to by God” (1 Pet. 2:9). This desire to emulate denominations is identical to the Israelites’ desire to be like the nations surrounding them, as recorded in 1 Samuel 8:4-6. The elders of Israel sought a king to rule over them like the surrounding nations, disregarding God's leadership. Similarly, in our pursuit to resemble denominations, we risk straying from the path ordained by God for His Church.
Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations But the thing displeased Samuel, when they said, give us a king to judge us And Samuel prayed unto the Lord (1 Samuel 8:4-6)
The call for change to be like the denominations is a call to attack the Lordship of Jesus Christ It must be admitted that many of the perpetrators of this dangerous idea of changing our teachings and ways of doing things are ignorant and naïve or we charge them with willful rebellion and frowardness. It is to be noted that no one (Christian or alien sinner) has the right to be ignorant, naïve, rebellious, or obstinately froward.
The naivety of them is clearly seen in the manner in which they approach the biblical doctrine of our Lord. Israel called for change with the same naivety. They cited Samuel’s children as not being up to the task, Samuel being old and his children corrupt (1 Sam 8:3). But did they know who was the Lord or King of the nation? There is doubt as to whether the elders and the people of Israel were aware that, beyond Samuel and his children, God was their King and ruler They preferred a king like the world around them, which meant a coup against the sovereign God It was a relegation of God as their king and a replacement of his rulership
Interestingly, some brethren in the Lord’s church in Ghana are calling for a new rulership They look at how the leaders of the various local congregations are performing, the impact of the preachers, the slow growth rate of the church, etc , and desire to recalibrate everything Our “slower growth” compared to the exponential but cosmetic growth of the Charismatic and the Pentecostal movements, has caused some of our brethren to want to do things like these denominations They’ve concluded that our problems (the cosmetic growth they are seeking and not seeing) and little impact in our communities stem from our weak preachers and leaders, and the nature of the structure of the church
It is without question that some (and we daresay many) of our preachers are weak but that’s a defect with the preachers, not the message Like the children of Israel in Samuel’s time, they don’t consider who is in charge, who is the ruler behind the scenes, and whether he can be replaced, and his lordship, rulership, and authority substituted.
The call for change in our preaching of the fundamentals of Christianity, our singing, our leadership, our structure,
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and many others is an indication of the change agents' level of ignorance The structure of having elders oversee the local church, where preachers, teachers, and deacons work under such divinely sanctioned overseers, is not a choice that we make. The scriptures are emphatic as to who rules on behalf of the chief shepherd, who is Christ (1 Peter 5:5). The Elders are the pastors who shepherd the congregation, serving as bishops to oversee the affairs of the church (Acts 14:23, 20:28-31, 1 Peter 5:1-5, Philippians 1:1-2, 1 Timothy 3:1-10, Titus 1:5-10)
A change of elders/overseers to any other man-made structure, having a board of trustees, national delegates, national secretariat, national office, etc , is a “change of Samuel’’ and consequently a change of God as our Lord and King This has been incubated, and those behind it have been looking for where to hatch it They tried using preachers by tapping into the association of preachers, yet failed. They jumped into creating one group of all Elders in Ghana to launder that idea through them using a WhatsApp group of Elders, but it did not work. Ethics of the works of the ministry will not permit me to mention the names of preachers and elders behind the problem However, any leading member of the church, both in the local area and the community of members who speaks ill of the doctrine as taught in the scriptures or strays from teaching the very foundational doctrine is a person to be marked (Rom 16:17-18) Any person, irrespective of his status, who condemns the preaching of the basic teachings of baptism, the one true church, the organizational structure of the biblical church, the identification marks of the church, the worship of the church in the Bible, etc., is a change agent who seeks to crumple the whole building of the true church and rebuild with strange and foreign doctrine (Lev 10:1-3)
External threats to the sanity of the New Testament church include but are not limited to denominations Every time a new denomination practices or teaches something new without respecting the authority of the God of Heaven, a threat to the church is born These denominations teach man-made doctrines that will eventually lead their followers astray (Matt. 15:7-14). Why is this a threat? Because these practices seem enticing to our members. They promise freedom, entertainment, and enjoyment, but the result is destruction (Matt. 7:13-14). These are other gospels aimed at diverting people from the true gospel (Gal 1:6-9)
Additionally, there is the threat of Islamization in Ghana The push from Islamic agencies threatens not only the
faith of our people but also our nation's peace and freedom to worship It's evident that any nation with a significant Muslim population is under pressure to adopt Islamic practices Therefore, it's concerning to witness the growth of Islam in Ghana, especially as the acceptance of true Christianity appears to be dwindling. It is truth beyond question, that many of our brethren cannot hold down a Muslim in a discussion of truth a reflection of the level of ignorance among brethren.
OPPORTUNITIES
First, the youthful population.
The Ghanaian community is full of young people, and it is not surprising that the church also finds itself with many youths In every society or organization, the desire to have strong individuals is high We need people who are strong and energetic to achieve the goals of the organization In our case as a church, we have been freely given a youthful population This not only gives the church a future but also an opportunity to make an impact now Unlike other countries where churches are mainly composed of elderly individuals, Ghana is blessed with a youthful population, which is reflected in the church as well If we want to make a significant impact in evangelism and all aspects of the work of the church, then this is the time We have young men and women, people within the age bracket of 17 to 55, forming about 91% of the church Let us teach them the truth, how to identify it, how to handle it, and how to teach it to others
Second, an educated population.
The present generation of the church is full of educated members, unlike the 80s and the 90s when few people were educated in the church. The generation is blessed with individuals holding bachelor's and master's degrees. Many members hold various professional positions in the corporate world. Unlike the past decades, where we had only a handful of educated individuals, this past decade has seen several members becoming doctors, teachers, bankers, and holding many other professional positions. It has been said that the church was recognized as the fastest-growing church in Ghana in the 80s. There has been much debate about what triggered the growth in the 80’s. However, instead of contributing to that debate, we should focus on the present. Even after having such a youthful and educated population, we have no excuse if we fail to grow the church both quantitatively and qualitatively We have the youth to do house-to-house evangelism, to use social media to connect with people, to evangelize to schoolmates, colleagues at work, friends, and family members Though secular education does not necessarily translate into an ability to know, love, and teach the truth, it equips individuals with the tools necessary to identify and know the truth
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Third, multiple congregations across every district. The Church of Christ in Ghana has established its presence in every region and district We may not be popular or visible in every city or town, but it is encouraging to note that every district in Ghana has two or more congregations.
The apostle Paul prayed for open doors, requesting prayers for open doors for the preaching of the gospel (Colossians 4:3) He made this request while he was in prison, in chains Despite his circumstances, he prayed for open doors We live in a country and a generation where there is freedom of worship, where there are fairly no restrictions on the preaching of the gospel This is a great opportunity We can freely stand in every part of this country to preach the gospel both privately and in public areas The Lord has opened doors for us, what other opportunities have we not been given? What then will be our excuse? Why have we shut the doors that have been opened for us?
It is time to encourage ourselves to seize the opportunity that the Lord has given us The church also has many trained preachers in our time, unlike the old times when many congregations did not have trained preachers Additionally, there are many people who have received training in preaching There are now more than seven Bible colleges in the country, unlike the 70s, 80s, and 90s when we had only two preacher training colleges There are several career men who double up as preachers. Indeed, there are many reasons to be thankful as a church. Shouldn't we seize this opportunity and consciously raise our efforts to turn Ghana upside down, as Paul did? Every corner of the country could be brightened by the preaching of the word; all that is left is for us to consciously take advantage of what we have
Fourth, advances in technology.
The last decade has seen a surge in technology and innovation The availability of smartphones, computers, and tablets has made the work of ministry and preaching easier. Research can be conducted with ease, and many resources from the Brotherhood in America are available at our fingertips. The advent of social media has made the world much smaller than it was 10 years ago, making preaching to those who are far more accessible. This is a great opportunity for us to reach many people globally at the same time There are approximately 3 5 billion people who are on social media A regular 30-minute to one-hour live preaching session attracts about 1000 viewers The question is, how many members do we have in an average congregation that we preach to?
If we could reach over 1000 people in just one preaching program, then why are we not seizing the opportunity to do more? Enriching those who are far off, as many as the Lord our God shall call (Acts 2:39) It is interesting that many congregations that have the means to broadcast Bible classes and worship have consciously chosen not to explore this great opportunity the Lord has given us. The saddest thing is that we often demonize opportunities like social media streaming, meanwhile, we have a chunk of our youth using social media platforms and being confronted by several false teachings. It is time for preachers & members of the church to see the great opportunity of technology and tap into such a blessing.
Fifth, traditional media platforms.
Our generation has seen a proliferation of traditional media platforms, unlike the situation in the last 20 years. There are several television and radio platforms, many of which have been used by our local congregations across the country This opportunity seems to be growing every day We have more TV platforms to preach, more radio programs to conduct, and the icing on the cake is the fact that we have more educated members to follow up on the prospects we create through radio and television programs So, yes, this generation has no excuse not to be impactful Our generation has no excuse if we fail to make an impact
Sixth, the political stability of the Ghanaian society. Democracy and freedom of worship are such immense blessings We have no restrictions on public preaching and an accommodating culture Our society has many people who love the Lord, although they may have zeal without knowledge (Rom 10:1-3) If the first-century Christians were impactful amidst all the restrictions and persecutions they faced, what would be our excuse before the Lord if we do not do more than they did?
CONCLUSION
The church as divinely purposed by the Godhead is to be the house of God. A building that is made up of lively stones. The church is the house of God, it is indeed the building Jesus wants established. Brother Bob Winton commented on 1 Peter 2:5 that the same house is what Isaiah, Jesus, and Paul preached about:
Verse 5: “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
a In Peter’s imagery, Christians are also depicted as “living stones ” Each saint is an important block in the Lord’s spiritual house, which is also spoken of as a temple
1) Matthew16:18: “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it ”
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2) 1 Timothy3:14-15: “These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.”
3) Isaiah 2:2-3: “And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem ”
We are blessed to be members of God’s household Threats of false teachings will come from within and without, but we should not forget we are to be the building built upon the pillar and the ground of truth! Opportunities will come our way and those must be grabbed to make us those lively stones of our God By now, and in such a time like this, we should be on the mountain of the Lord, screaming and calling on people to come! “And the Spirit and the bride say, Come And let him that heareth say, Come And let him that is athirst come And whosoever will, let him take the water of life freely ” (Rev 22:17) If we would be busy persuading men (2 Cor 5:10-11), we would not have time for internal issues and disagreements Souls are dying and opportunities are set before us, what are we doing about it? There are many threats facing our various congregations There is only a handful of them that time and space would permit us to discuss, but let the search be widened and the caution be sounded that many may be alerted
Hitherto, the church has been strong, withstanding the numerous storms Let us not be the generation that let it down. Let us do our part to shield our local congregations from the threat staring in our faces. And mount up the courage to take up the opportunities presented to us. May our God whose habitation is not among men, the God who alone is wise, be our fortress and shield. Unto Him be glory, dominion, and power through Lord Jesus Christ, Amen!
[1]All Scripture quotations are from the KJV
[2]David Lipscomb, Commentary on the New Testament Epistles, ed J W Shepherd (Nashville, TN: Gospel Advocate Company, 1959), 103
[3]Bob Winton, “Outlined Commentary on 1 Peter,” (Manchester, TN: Bob Winton, 1987), 62, https://gbntv org/wp-content/uploads/2022/09/Textual/28-Winton1Peter pdf
24 3 April 2024 Issue 2, Vol 1 THE SPOTLIGHT The churches of Christ in Ghana: Opportunities and Threats Before Us |Part 2
Church government is at the heart of ecclesiology Early departure from the truth was a departure from the pattern of church polity in the New Testament church This writer believes that just as we give serious consideration to other subjects of Scripture, we ought to give the same consideration to the organization of the church if we want to stand right before the Lord Careful students of the Bible understand that misunderstanding of how the church of Christ is organized affect gravely the work of the Lord It is not to our surprise that in Ephesians 4:11-13 it is written,
And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints for the work of ministry, for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ
It is worth noting that two of the five ministries listed above were foundational and ended with the close of the New Testament when all truth was revealed. In Ephesians 2:19-20 talking about the nature of the work of the apostles and prophets in the church of the Lord, Paul said, “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,” The apostles and the prophets are not with us today but their work is the foundation of Christianity There are several ecclesiastical governmental systems, namely: Episcopalianism, Presbyterianism, Single-Elder Congregationalism, and Plural-Elder Congregationalism
Some question whether there is an organization of the church at the outset They argue that the church that was intentionally built by Jesus Christ is an organism and cannot be an organization In the minds of those who teach that, an organization cannot be an organism One writer Lynn Anderson said:
Churches are bodies not mechanisms Human beings can create dolls But dolls cannot create dolls We can cooperate with God and create babies Babies can then produce more babies in cooperation with God Only God can grow churches Churches are organisms, not organizations For plants to flourish, we must
we must cooperate with God who grows the plants, but we cannot grow plants
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Any keen student of the English Bible knows that organism and organization are not words found in the Bible The interest is to ascertain whether these concepts are taught in the scriptures According to the American Heritage Dictionary, an organism is a system regarded as analogous in its structure or functions to a living body whereas an organization is a group of persons organized for a particular purpose; an association, or a business
The church can be seen in the Bible as an organism since the Bible points out that Christians are members of the body of Christ In 1 Corinthians 12: 12-27, Paul explains how we function in the body of Jesus Christ as individual members In verse 27, Paul said, “Now you are the body of Christ, and members individually ” Also, the church is an organization as the word church comes from the word –‘ekklesia’ which means a called-out group of people with a purpose The church has those who rule according to Hebrews 13:7 Titus was sent to Crete to set in order things – Titus 1:5 Clearly, the church is both an organism and an organization The misconception of either or problem is inaccurate. The issue is similar to a man being referred to by different designations. A man can be referred to as a husband, father, son, brother, or uncle by different individuals but that is not contradictory. The church is the body of Christ, the family of God, the kingdom of Christ.
The word ‘church’ is used in two senses in the Bible, namely: universal sense consisting of all Christians across the globe and in the local sense consisting of Christians in a community gathering at a geographical area. In Ephesians 5:25 when Paul told the Ephesians, “Husbands, love your wives, just as Christ also loved the church and gave Himself for her,” (NKJV) The word church in that passage of Scripture is used in the universal sense In Acts 11:22, Luke reported, “Then news of these things came to the ears of the church in Jerusalem, and they sent out Barnabas to go as far as Antioch” (NKJV) The word church is used to describe a community of believers who meet at a specific geographical location in this case Jerusalem It is worth noting that any time there is a region where there are several communities of believers meeting in different places, they are not referred to as church but consistently churches (cf Acts 9:31; 15:41; Galatians 1:2,22; 1 Corinthians 16:1; 2 Corinthians 8:1, etc ) The head of the church both in the universal sense and the local sense is Jesus Christ
The Bible teaches that Jesus Christ has authority over all creation In Matthew 28:18, Matthew records, “And Jesus came and spoke to them, saying, “All authority has been
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Jonathan Mensah-Bonsu
given to Me in heaven and on earth.” Jesus Christ has authority over the lost and the church. According to Hebrews 1:3 and Colossians 1:17, Jesus Christ upholds all things by the word of His power. Jesus had power over the control of nature cf. Matthew 8:23ff; Mark 4:35ff; Luke 8:22ff. And Jesus certainly has authority over the church. The head of the organization of the church of Christ is Jesus Christ. To the church at the Lycus Valley, Paul said, “And He is the head of the body, the church, who is the beginning, the firstborn from the dead, that in all things He may have the preeminence ” Colossians 1:18 He is the Lord and source of authority in the churchEphesians 1:22-23 The headship of the church is solely vested in Christ It is not God's plan for Jesus to share this headship with any human being From a biblical perspective, Jesus Christ rules the church with the New Testament which is the constitution of the church of Christ There is no earthly headquarters since there is no human head His headship is not defined by a tenure of office nor is He voted into power Jesus Christ is truly the LORD of all
The authority of Jesus Christ over His church is delegated to mature men in a local congregation often referred to in scriptures as elders The New Testament teaches the autonomy of the local church Some even among us have ridiculed the idea of autonomy of the local church They make a mockery out of the idea by saying that, how can the local church be self-law and they come to this conclusion from a pseudo definition of the word autonomy This writer is aware that the etymology of the word ‘autonomy’ comes from two words, id est auto, and nomos. Which means self (auto) and nomos (law). Although the two words that form autonomy separately means self and law, the word autonomy does not mean self-law but rather self-governing. According to Luke, “So when they had appointed elders in every church and prayed with fasting, they commended them to the Lord in whom they had believed.” Acts 14:23 (NKJV emp. mine).
Paul told Titus, “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city as I commanded you. ” Titus 1:5 (NKJV, emp. added). There were elders in every church implying self-governing of every local church.
These men are described by three different designations in the Bible They are referred to as presbuteros (elders) indicating their mature spiritual experience They are looked at in the scriptures as episkopos (bishops) stressing their oversight responsibility over the local church They are also considered as poimen (pastors) which carries the idea of tending for the flock In 1 Peter 5, the scriptures read, “The elders (Presbyterous) who are among you I exhort, I who am a fellow elder and a witness of the sufferings of Christ, and also a partaker of
the glory that will be revealed: Shepherd (poimanate) the flock of God which is among you, serving as overseers (episkopountes), not by compulsion but willingly, not for dishonest gain but eagerly” (1 Peter 5:1-2, NKJV emphasis mine) Again, at the sea coast city of Miletus, Luke told us, “From Miletus he (Paul) sent to Ephesus and called for the elders (presbyterous) of the church.” Luke reports that Paul told these men, “Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers (episkopous), to shepherd (poimainein) the church of God which He purchased with His own blood.”
The patristic writer, Eusebius Sophronius correctly observed,
Before parties sprung up in the Christian administration; before such expressions as these were uttered amongst the faithful, I belong to Paul, I to Apollo, I to Cephas; the churches were governed by a common council of their presbyters [elders] But, when it came to pass, that each individual (presbyter) looked on those whom he had baptized, to be an acquisition for himself, not for Christ; everywhere it was decided, that one presbyter should be chosen, and placed over the others, and that to him the care of the church at large should appertain, thereby to remove every principle of schism. These instances I have brought, to show that presbyters and bishops were, for those of old, one of the same; but that by degrees, the government was restricted to one, in order to do away the possibility of dissensions in the future. As therefore, presbyters should know, that, in virtue of the church usage, they are submitted to their prelate, whosoever he may be; so let bishops understand, that they themselves are greater than presbyters, more from a usage than from the primary ordinance from the Redeemer, and it is their duty to govern their churches by joint deliberation
Clearly, the New Testament teaches that the oversight of local congregation was given to a plurality of men, whose qualifications are seen in 1 Timothy 3:1-7; and Titus 1:5-8. The consistent teaching of the New Testament is the plurality of elders (where either elder or bishop is used):
Acts 11:30--the church at Antioch 1
Acts 14:23--Paul and Barnabas appoint "elders in every church" 2
Acts 15:2, 4, 6, 22, 23; 16:4-- the church at Jerusalem 3
Acts 20:17, 28--the church at Ephesus (v 17-"elders of the church") 4
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5 Acts 21:18--elders at the church in Jerusalem
6 Philippians 1:1--the church at Philippi
7 1 Timothy 5:17--elders at the church at Ephesus
8 Titus 1:5--Titus is to appoint elders in every city in Crete
9. James 5:14--"the elders of the church"
10. 1 Peter 5:1-2--"the elders among you "
The pattern is striking as every verse indicates a plurality of elders in every local congregation of God’s people According to Strauch “local church leadership (or government) by the plurality of elders is plainly and amply set forth by the New Testament writers ”
History testifies that Ignatius of Antioch in the 2nd century made the case for a single bishop to preserve doctrinal unity in the face of numerous heresies that were troubling the church of Christ The idea of a monarchical episcopate, with one bishop holding authority over a local church or region was a departure from the New Testament church organization. These men were appointed from the local congregation they belong. 1 Peter 5:1-2 indicates that the elders were appointed from the local congregation and their work is limited to that congregation as Peter indicated in the text –“…Shepherd the flock of God which is among you ” – 1 Peter 5:2.
The local churches of the LORD have men who serve as special servants commonly referred to as deacons. In Philippians 1:1, Paul said, “Paul and Timothy, bondservants of Jesus Christ, to all the saints in Christ Jesus who are in Philippi, with the bishops and deacons” (NKJV, emp added) These men served under the oversight of the elder Their qualifications are indicated in 1 Timothy 3:813 There are some both in the denominational world and even in the Lord’s church pushing that women can serve as deaconnes The idea is defended from Romans 16:1, when Paul wrote, “I commend to you our sister Phoebe, a deacon of the church in Cenchreae ” (NIV, emphasis mine) It is interesting original NIV of 1984 rendered it as a servant of the church but later in 1984 updated it to deacon in the 2011 revision The word deacon is a translation of the word, ‘diakonos’ which could be also translated as a servant or minister According to Vine (2003), “primary denotes a servant, whether as doing servile work or as an attendant rendering free service, without particular reference to its character ” Like many words in the New Testament, the word has ordinary usage and special usage There are many older men (elders) in the church but not all of them are elders Similarly, the occurrence of the word ‘diakonos’ in the text does not follow that it should be translated as a deacon There are several occurrences of the word in the New Testament which does not warrant translating it as a deacon. For instance, in 1 Corinthians 3:5, Paul told the Corinthians,
Who then is Paul, and who is Apollos, but ministers through whom you believed, as the Lord gave to each one?” (NJKV, emphasis added) The word translated ministers in the passage is the same as ‘diakonos’ However, at the time of writing, there is no English Translation of the Bible known to the author that translates the word ‘deacon’. Again in Colossians 1:25, Paul applied the same word to himself when he said, “of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the word of God.”
The church had men who served as proclaimers of God’s word. They are seen in the Bible as evangelists, that is proclaimers of the good news. During Paul’s journey to Jerusalem, Luke reported, “On the next day we who were Paul’s companions departed and came to Caesarea, and entered the house of Philip the evangelist, who was one of the seven, and stayed with him” (Acts 21:8) These preachers were ministers of the word of God They are not ‘the Minister of the church’ just as there are several ministers in the church They were seen in the scriptures as ministers of the word of God Paul referred to himself and other proclaimers of God’s truth as stewards, “Let a man so consider us, as servants of Christ and stewards of the mysteries of God
Moreover, it is required in stewards that one be found faithful” (1 Cor 4:1,2) Those who are proclaimers of the word of God are not the only ministers in the church, however, they are ministers of the word They are also referred to as preachers, for they preach the word Paul told Timothy who is a proclaimer of the gospel, “Preach the word!” 2 Timothy 4:2 In Romans 10:14, it is written, “How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!” They have a single message, the gospel of Jesus Christ. They preach both the saved and the lost the message of glad tidings. No clergy-laity distinction exists in the body of Christ. According to one Catholic Website:
The word cleric (Lat , clericus from clerus) is derived from the Greek kleros, a "lot" In the Septuagint, this word is used in the literal sense quite frequently, though not in its later technical sense the name from that fact These statements do not give us, however, the steps by which kleros, "lot" became "clergy" or "cleric" Probably the best suggested explanation is, that from lot or portion, it came to mean a particular lot or office assigned to someone, and finally, the person himself possessing the lot or office.
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Laity comes from the word ‘laos,’ which means “the people"; whence laikos, " one of the people" Laity means the body of the faithful, outside of the ranks of the clergy
The apostle Peter did not make the distinction when He wrote: “ you [Christians] also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ… But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;” 1 Peter 2:5,9.
In closing, the church of Jesus Christ as a divine institution has an ordained structure given in the Bible. Jesus Christ is the head and founder of the church with elders delegated by Christ to oversee the work of the local church with deacons and preachers doing their work under the oversight of the elders There is no clergy and laity system in the church that was built by Christ, all stand at the feet of the cross of Jesus Christ In 1 Corinthians 3:10-11, Paul said, “According to the grace of God which was given to me, as a wise master builder I have laid the foundation, and another builds on it But let each one take heed of how he builds on it For no other foundation can anyone lay than that which is laid, which is Jesus Christ ” If we build according to the blueprint given in the New Testament, we will just be Christians
One of the things clearly taught in the Bible is that there should be no divisions in the church based on race or tribe In one of the numerous “Restoration of Israel” texts, Isaiah prophesied:
The wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the lion and the fatling together, and a little child shall lead them The cow and the bear shall feed; their young shall lie down together; and the lion shall eat straw like the ox The sucking child shall play over the hole of the asp, and the weaned child shall put his hand on the adder's den They shall not hurt or destroy in all my holy mountain; for the earth shall be full of the knowledge of the LORD as the waters cover the sea (Isa 11:6-9)
If as we believe the holy mountain in this text is the same mountain the prophet speaks of in Isaiah 2:3, then Isaiah 11, is a prophetic statement about the kind of attitude that ought to be in the church Even if this isn’t so, since “restored Israel” is the church (cf Gal 6:16) then we are certainly justified in applying this text’s contents to the church
[1]All Scripture quotations are from the NKJV
[2]Lynn Anderson, “Leading in Hope,” Heartlight, Last modified October 14, 1998
Accessed April 13, 2024
https://www heartlight org/hope/hope 981014 pulse html
[3]Alexander Strauch, Biblical Eldership: Restoring the Eldership to Its Rightful Place in the Church (Lewis & Roth Publishers, 1997), 31
[4]W E Vine, Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: Thomas Nelson, 2003), 264
We all know that wolves, leopards, lions, and bears are wild animals, whereas the lamb, the kid, the ox, the calf, and the cow are domestic animals. Yet Isaiah is saying that in the church, both groups (wild and domestic) should be or at least ought to be and live in peace.
The apostle Paul also says something about this kind of attitude in Galatians 3:28. “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” Jew and Greek in this text represent the races and tribes of the world. And the apostle is saying that in Christ, there is neither Jew nor Greek but that we are all one in Christ. This doesn’t mean that a Fante is no longer a Fante or a Ga no longer a Ga. Rather, it means that we do not relate with each other based on race or tribe More specifically, as Christians, we do not deny others work opportunities or marriage opportunities based on where they come from
If the church of Christ would be better and remain the kind of church God would have it be, we must love one another and by so doing take tribalism out of the church
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Nana Yaw Aidoo
G.C. Brewer
(These are excerpts from a lecture which was delivered at Murfreesboro, Tenn., on the night of May 5, 1917, and was published by F. L. Rowe in a book called "Murfreesboro Addresses")
1. First, then, What is a denomination? According to the etymology of the word denomination, it means "concerning a name. " It is derived from two Latin words, "de" and " nomen, " which means "concerning a name. " A thing is denominated when it has a name given to it by which it is distinguished from other things, or by which it is designated; but to give a more general answer to the question, What is a denomination? I would say that a religious denomination is a party of religious people who are in agreement, or who have a platform upon which they stand, or who have a creed or rules or forms by which they are governed in their religious activities and who have a name that distinguishes them, or belongs peculiarly to them What is a political party? Is it not a party of people in politics that are agreed on some principles of political economy or government that is, they have a platform on which they stand? That is a political party
A religious party or denomination is different in that the principles for which it stands are religious principles instead of political principles You can see then what a religious denomination is, that it is a party in religion; a body of people organized to carry out certain principles, or to advocate certain doctrines. Now, almost every religious denomination on earth today is named either for the form of government which it has, or for some doctrine, or for some man I believe that would include almost all, if not quite all, the religious denominations today; and I would have you understand in the outset, that the doctrine or principle for which the religious body stands does not necessarily have to be an erroneous principle in order to make that body a denomination. It doesn't have to be what we call heresy before they are denominational, or before they are sectarian. If people stress one doctrine or one point in to the neglect of other doctrines or other points, then that point or that doctrine becomes a heresy. Heresy, according to our use of the term, means error or false teaching.
According to the original signification of the word it doesn't mean that, but it means what we term a "hobby" some idea that is exalted above other ideas or opinions
something that is given undue prominence or is stressed unduly
People can therefore become sectarian by exalting one religious idea or principle and crystallizing around that, and making that their creed or doctrine.
To illustrate what I said that each denomination is named for its doctrine, or its government, or for some man I will call the names of some of our religious denominations, and you will see whence its name is derived.
The Episcopal Church is called Episcopal because of the form of government which they have. Episcopos is a Greek word that means an elder or a bishop, hence they are under the rule of bishops. A bishop is the highest officer in the church Its form of government is episcopal, hence its name
The Presbyterians are so-called because they take their form of government from the word presbuteros, which means elder that is they are under the rule of elders, hence the Presbyterian government
The Methodist-Episcopal Church is called "Episcopal" because there is the same bishop rule or the same form of government To a great extent, it has the same government as the Episcopal Church hence the name
The Baptist Church is named for the ordinance of baptism Formerly in the history of the church all professed Christians were divided into two classes, namely, Pedo-Baptists and Ana- Baptists The PedoBaptists were people who baptized infants as well as adults and the Ana-Baptists were those who admitted only adults to the rite of baptism But later the prefix, Ana, was dropped and religious people were distinguished as Baptists and Pedo-Baptists And today all people who practice immersion, matters not how much they differ on other points of doctrine, are known as Baptists and all who practice affusion, matters not how greatly they may differ on other points of doctrine, are called PedoBaptists. Thus it would seem that the doctrine of baptism divides Christians as the Jordan river divided Israel; two tribes and a half tribe on the one side and nine tribes and a half tribe on the other side. But the term, Baptist, is here used in what we might call its generic sense. The Baptist denomination is a body entirely surrounded by water; bound together by special rules of faith and order. A l l who are admitted into their fellowship must not only have been baptized, but baptized by their authority.
The Adventists are called Adventists because they have preached the second coming of Christ; stressed it
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exalted it unduly probably for they have set dates for the coming of the Lord They take their name, therefore, from their most important doctrine When they began to observe the seventh day of the week and preach that chiefly they enlarged their name and are therefore now called Seventh-Day Adventists. Of course, they claim to be Christians too. Hence they are Seventh-Day Adventists Christians as distinguished from Mormon-Latter DaySaint-Christians, Christian-Science-Christians, Christadelphian-Christians, Presbyterian-Christians,, Cumberland-Presbyterian- Christians, United - States - of - America - Presbyterian- Christians, etc., etc.
See what absurdities denominationalism has run us into?
But a thoughtful man might ask, can we not all preach all the truth and not exalt any portion of it above any other portion and be agreed therefore? Then we would not need the characteristic designations and distinguishing names, we would all be the same, namely, just Christians "Ay, there is the rub," can it be done? We have contended that it can and should be done But that brings us to the next division
Who are we? It is a difficult matter in this world to be consistent What I mean by saying it is hard for us to be consistent is illustrated by our use of the pronoun "We" in the question that I am now discussing When we preach against denominationalism against distinguishing certain bodies and parties of people in religion by denominational designations and at the same time speak of a body of people and include them in the terms " we, " " us, " " our, " are we not inconsistent? When we say " our " claims are this or that, do we use the word " our " in the same sense that it has when we say "Our Father who art in heaven"? Do we mean to include, therefore, all who are the children of God when we say "Our Father," meaning that He is the Father of all who obey Him? If we do, then of course that is not a denominational use of the term; but it is strictly true that what is referred to as " our claims" are the claims of all Christian? Are they not rather simply the claims of a certain number a small number probably and therefore sectarian claims? Let us be careful. It is not only difficult to be consistent in the use of these terms but it is difficult to make people understand you. When a man finds that his views are out of harmony with the views of the people around him he finds that he has a hard road to travel.
In the midst of denominational ideas in the midst of denominational activities in the midst of denominational phraseology it is hard for us to express ourselves without using terms that are denominational or using terms that will leave the impression upon the hearer that we are a denomination
Again it seems difficult because people will misunderstand you; you will appear discourteous if you do not speak in terms they are accustomed to using If a man sees I am a preacher, on a train for instance, his first question is, "So you are a preacher, of what denomination, may I ask?'' "I belong to the Church of Christ." That ends the conversation on that subject. The man understands perfectly what I am and I have permitted him to think that I am a member of a denomination. But if I say I am not a member of any denomination he thinks I am some sort of crank or else he thinks I am too discourteous to give him a civil answer and am trying to evade the question. But usually, he asks in surprise, "Well, what is your belief?"
Then of course my reply is, "I believe the Bible, I try to follow its teaching; I am a member of the church of God. I am a Christian " Then he is certain to think one or two things: Either I am a fanatic or I am a Campbellite and trying to start an argument You know they say you can "resist the devil and he will flee from you but resist a Campbellite and he will flee at you " I may try to be as gentle as I can but when I say I am not a member of any denomination he can not understand It is hard for people to understand why we are not a denomination; and it is hard for us too, I repeat, in dealing with them, to keep from becoming denominational in our speech and views In fact, I am not sure that we do it
But I may say now that it is not the purpose of the people included in the "We" to form a denomination If we are denominational in any sense, and we are, it is because we are forced to be so If I say the church of Christ is not a denomination all my denominational friends who hear the statement understand that I claim that a certain sectarian body of people calling themselves the "Church of Christ" a denomination denominated church of Christ is not a denomination and to them it is a contradiction and a puzzle But if I can make them understand that I use the term church of Christ in its scriptural sense to include all Christ's followers, all of God's children; that I mean the same when I say Church of Christ or Christian Church (either is acceptable to me) that I do when I say the Christian religion then they will agree with me.
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When you speak of the Christian religion everybody understands that you refer to the principles of righteousness and right living given to the world by Christ; to be the religion taught by Christ and not to some parts of it taught by a certain religious party Well, now that is just what I mean when I speak of the church of Christ.
You would as well try to separate the sunlight from the sunshine as to try to separate the religion of Christ from the church of Christ, or vice versa. "Oh," our friends are ready to say, "I know the Church of Christ in that sense, the great church of Christ, the universal church is not a denomination." Well, that is the sense in which we speak of it. "Yes," someone objects, "but if you speak of the church in its universal sense the one that includes all Christians why do you say ' we ' are not denominational? Do you include all Christians in the term ' we'? Some Christians are denominational Do you not admit that there are Christians among the denominations?"
No, we do not mean to include all Christians in the " we " if there are Christians in the denominations, we do not include them for we are speaking of Christians who are not in a denomination Christians who do not compose a denomination But if we group undenominational Christians, separate them into a party, and distinguish them from other Christians have we not made them a denomination? We must admit that we are a distinct group But it is not our fault We are forced to it We are forced to be denominational by reason of the fact that we are undenominational
I can illustrate that this way: Let us suppose that we have on this desk a great heap of cards Some of the cards are stamped with figures, 2, 4, 6, 8, etc , and there is a great number of them that are unstamped have no figures on them I am set to the task of separating these cards and classifying them I place the "twos" in one stack, the "fours" in another stack, the "sixes" in still another stack, and so on until I have stacked all the different numbers in separate nondescript unstamped cards. They are a stack of cards just as much as the others are. But let us give to the cards human intelligence and place in them the purpose that we have as Christians and we will witness a great debate. A card from the stack of "fours" arises and says, "Here, you fanatical andinconsistent fellows, you claim to be unstamped and unstacked and yet you are bunched, stacked and classified as much as any of us. " Then a card from the nondescript bunch arises in his righteous indignation and vehemently denies. He says, "We are not classified. We are not a stack of cards; We are just cards." But they are a stack of cards, as you can see They are forced to be in a stack to themselves because the others are separated into stacks and left them alone They are classified by reason of the fact that
they are unclassified It is not their purpose to be a separate and distinct division of cards They think that all cards ought to be just cards and all be stacked together in one big stack, but these other cards are all stamped with different figures and are therefore distinguished from one another and from those unstamped. The stamp differentiates them and that forces the unstamped cards to be classed as unclassified or else be stamped and go into the different stacks and they know that they can never all be one stack as long as they are separated into different classes.
You can all see the application. It is in this sense that we are denominated. We are forced to be a separate body of people because we are undenominational; because we will not have put upon us the party names, marks, and brands of the different denominations. We want the fellowship of all of God's people and we will affiliate with anybody in anything the Bible sanctions, but we cannot have the fellowship of our denominational friends without going into their peculiar and several denominations We are therefore left in the predicament of being a separate people by virtue of the fact that we are undenominational We have no denominational organization Thank God we have no pope to boss us, no ecclesiastical court to try us and anathematize us, no council, convention, conference or synod to make laws to bind our consciences, and no human creeds to trammel and hamper us in our search after the will and way of God If we are denominational then it is because our purposes and work as a body of Christians undenominational Christians, simply Christians, Christians only make it necessary for us to labor apart from the denominations or else become members of someone or different denominations and thus perpetuate divisions And division is wrong, we know
I was once in conversation with two preachers when one of them said, "It is unfortunate that we have so many antagonistic denominations " I said, "I agree with you It is indeed unfortunate." He said, "Do you suppose we will ever all agree, your denomination and my denomination and all the others? I would be willing to be a member of a disappearing brotherhood in order that we might unite; willing for my denomination to be swallowed up and lose its identity and its name in the great merger. " I said, "Thank God for that. If all denominational people felt that way there would be hope." He said, "Would you be willing for that?" I said, "I am not a member of a denomination. I wear no name but the divine the name all followers of Christ wear Christian. You would not ask me to give that up. " He said, "Your name is all right, but I can't see to save my life why your church is not a denomination " I said, " I will show you I'll make you see it " I then related to him how I became a Christian I heard the gospel,
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believed on Christ, repented of my sins, confessed my faith in Christ before men and was baptized into the name of the Father and the Son and the Holy Spirit and arose from that burial to walk in a new life and I have and I have ever since tried to walk worthy of the calling I did none of these things because they are taught by a church or required by a party but because they are the plain commandments of my Master. Is faith a sectarian doctrine, a denominational requirement? Is repentance? Is the confession of the name of Christ such a doctrine? Is baptism in Christ's name a sectarian doctrine? If so, why? Is it not commanded by the same Lord, authorized by the same God who requires us to have faith?
When I had told of obeying Christ in these things I asked the preacher if he thought I was a Christian. He replied unhesitatingly, "O, yes, I accept you as a Christian. I think you are saved " I said, "You accept me as a Christian and yet you would not receive me into your denomination until I became something else take some other steps " He said, "Of course you would have to submit to the rules of our church " I said, "Now that is a thing I have never done I have never agreed to submit to the rules of any denomination I have never subscribed to any creed made by men I have only given my heart and life to the Lord Now can you see why I am not a member of a denomination?"
Now the next question is why do we not want to become a denomination? Why do we object to denominationalism? We are hostile to all denominations and we may as well frankly state it Of course, we are not antagonistic to the people of the denominations for we should have love for all and ill will toward none, and true Christians do, but I say again tonight that we are hostile to denominations because we believe denominationalism is wrong We believe it is contrary to the teachings of the Scriptures, and opposed to Christian unity The Bible teaches that all Christians should be one The night our Lord was betrayed and just before He fell into the hands of sinners He prayed in the upper room with His disciples, and a very earnest prayer it was. It embraced all his disciples both present and future and the great petition for them was that they might be one. "Holy Father, keep them in thy name which thou hast given me, that they may be one, even as we are. " "Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one. " "That they may be one even as we are one; I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me and lovedst them even as thou lovedst me " (John 17:11,20,22).
In the first chapter of First Corinthians, 10th verse, Paul says, "Now I beseech you, brethren, through the name of
our Lord Jesus Christ, that ye all speak the same thing and that there be no divisions among you but that ye be perfected together in the same mind and the same judgment For it hath been signified unto me concerning you, my brethren, by them that are the household of Chloe, that there are contentions among you. Now this I mean that each one of you saith, I am of Paul; and I of Apollo; and I of Cephas; and I of Christ. Is Christ divided? Was Paul crucified for you? Or were you baptized into the name of Paul?" Could the apostle have condemned divisions in stronger language? and shall we not cry against them today? Again when he asked, "Is Christ divided Was Paul crucified for you? And were you baptized into the name of Paul?" Did he not mean to make them ashamed and is not that the strongest form of denial? Meaning of course Christ is not divided; Paul was not crucified for you; ye were not baptized into Paul's name If they were forbidden to wear Pauls' name because he was not crucified for them and because they were not baptized into his name then it follows with aclearness of a demonstration that they should all wear the name of Him who was crucified for them, and into whose name they were baptized
In the 4th chapter of Ephesians the same apostle says, "I therefore, the prisoner of the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with long-suffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace " Unity and peace! Sweet words, those! Every Christian's heart desire and prayer to God is for unity and peace
Right here let me say that Paul gives us in this place a rule by which we may keep the unity of the Spirit in the bond of peace, namely, lowliness, meekness, long sufferance, forbearance, and love If we possessed these we would be rid of our contentions and strife But instead, we have pride of position, glory of name, zeal for the party, and bias for dogmas If we had as much zeal for the spread of the gospel as we have for the promulgation of our party platforms and demonstrational tenets we would soon all be one all engaged in the same work with one purpose of heart. Then we would send the gospel around the world like a belt of golden glory.
Surely it is not necessary to quote other Scriptures to prove that divisions are wrong! That God wants us to be united; that we should be one as God and Christ are one.
3. But will the denominations ever be united? Will they ever be one? I answer unhesitatingly, No, The denominations will never be one He who hopes for that has a vain hope He who works for it and prays for it works and prays uselessly I don't hope for it, work for it, or
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pray for it
Now I hope and pray that the time will come when there will be no denominations, but I do not hope to see all the denominations federate or merge into one gigantic organization; one great denomination. No, indeed I don't want to see that and never expect anybody else to see that. That can never be. The more denominational we become the farther away we get from Christian unity unity and union as Christians, one as children of God and not one in an organization; one by the rules of the organization or by the creed of the mammoth denomination. We can never have organic union. It would be a sad day for the world if we should have.
The Christian religion is not an organized religion. There is no organization known to the Bible larger than a local congregation Every congregation is an organization with its divinely appointed officers, bishops, and deacons, who have the oversight and charge of that congregation, but that congregation is independent of all other congregations and its officers have no jurisdiction over any other congregation We may have a cooperation of congregations, but we can never have a corporation of congregations if we wish to follow the New Testament order To have a corporation with a common head or controlling board to form a diocese with its exalted ruler is to depart from New Testament simplicity and to embark for Rome; it is to reject the teaching of the Lord Jesus Christ and pattern the ecclesiasticism of the "Lord God (?) the Pope " Such things are inimical to the spirit of Christianity
The denominations around us are called Protestants Do you know why? Because they protested against the authority of the Pope, against the Roman hierarchy They claimed that the individual should be free to read the Bible for himself and not have to have it doled out to him by the Pope and his priests They said all Christians are equal and every man should be allowed to worship God according to the dictates of his own conscience. Our fathers fought and died to gain this freedom for us and having gained it they wrote that principle into the constitution of our government.
Yet in the face of all this these denominations the same that protested against such things have grown into great ecclesiasticisms with officers of different rank a hierarchy, you see and different titles of honor and degrees of authority. Each one aspiring to go higher and the question among all is "Who shall be the greatest." These officers make laws for the denomination and each man who joins the denomination must subscribe to their creed, obey their rules, and put himself under their lordship All this with the blessed Master telling us "The
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kings of the Gentiles exercise lordship over them, and they that have authority over them are called Benefactors But ye shall not be so " (Luke 22:25) He said again of the Pharisees that they love "to be called of men, Rabbi But be ye not called Rabbi; for One is your teacher, and all ye are brethren. And call no man your father on the earth; for one is your Father, even he who is in heaven. Neither be ye called masters, for one is your master, even Christ" (Matthew 23:6-12).
How can we now call the pope God, or the priest father as the Catholics do? Or how can we call the Bishop Right Reverend and the preachers Reverend as the Protestants do? How can we have High Churchmen and Low Churchmen and Down-in-the-Cellar- Churchmen? How can we have aristocrats, plutocrats, and proletariats in religion?
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Tell us about yourself
I am brother Daniel Kyereh Mensah, Preacher/Evangelist at the Sunyani Central Church of Christ I was born and grew up in Berekum My upbringing was in the Methodist church, where both of my parents were worshiping with their ten (10) children. At the age of twelve, I held the office of the president of the Sunday School class in our local Methodist church I schooled at the Methodist primary and middle schools in Berekum Four years later I attended Berekum Commercial College. I later continued at the Advance School of Stenography and Accountancy in Accra Thereafter, I attended the University of Ghana – Institute of Adult Education (IAE) and worked with the Einhorn and Company builders in Sunyani afterward. I worked at the Sunyani Urban Council briefly and later with the State Insurance Corporation In 1983 I resigned, attended the Ghana Bible College, and became a Christian after serious study of the New Testament My studies animated me to visit and confront the Berekum Area Methodist Minister on some doctrinal issues But, unable to answer my questions satisfactorily, I began a thorough search for the church of the Bible Through fasting and prayers, I was providentially directed to the Berekum Church of Christ where I was later baptized in 1974
Can you share with us the history of the early years of the church in Ghana?
The early years of the Church of Christ in Ghana date back to the 1950s (specifically 1958) when two American missionaries Sewell Hall and Wendell Broom visited Ghana and baptized a bible correspondence student named John Oppong Gaidoo at Agona Nkum in the Central Region of Ghana Historically Oppong Gaidoo and the two missionaries travelled to Anansu near Nsuta in the Ashanti Region where they converted the later brother S.B Obeng who was then a pastor of the True Church of Christ a spiritual church founded by a lady called Mama Lucy Later events led to the arrival of two resident missionaries sent by the Cedars church of Christ, in Delaware USA These were Jerry Reynolds and Dewayne Davenport in 1961. Through the effort of these missionaries, the Ghana Bible College was established in 1962 to train Ghanaian evangelists and preachers By the effort of the tutors and students of the Ghana Bible College, the gospel spread to many parts of Ghana and many congregations were planted
How did the gospel spread to your area?
In 1971 a team of preachers arrived in with Kingsley Adu, Ken Kesse, Gabriel Oppong, and Kwame Asiedu who was a student at the Ghana Bible College for a gospel campaign that led to the planting of the Sunyani Church of Christ
What motivated you to become a preacher of the Church of Christ in Ghana?
When I moved from Berekum to Sunyani because of my work, the Sunyani Church of Christ had no resident preacher. That
congregation worked and worshipped under a seven-member leadership machinery And that was because Kwame Asiedu had left Sunyani to reside in Tamale Because of my abilities in personal evangelism, bible classes, and public preaching, the church appointed me as their resident preacher in 1981. I had no formal training of any sort in ministry at that time, but by dint of hard work, determination, and humility, I made a decision to resign from my secular engagement to work full-time in the preaching ministry after I attended Ghana Bible College in 1983 by the grace of God What motivated me most, was the desire to save the lost and strengthen the saved In addition, the inability of preachers to stay longer in the Brong-Ahafo region and help develop the churches here was a decided factor in my decision to preach
What were the key events and milestones that played a significant role in the early development of the Church of Christ in Ghana?
As mentioned earlier the arrival of the first two (2) American missionaries who baptized John Oppong Gaidoo in the Central Region in 1958 marked the starting point of the earliest gospel preaching and conversion efforts in Ghana Another significant event was the conversion of Dr S B Obeng (who has gone on before us) at Anansi in the Nsuta District of the Ashanti Region
Additionally, the establishment of the Ghana Bible College and the Accra School of Preaching to train evangelists/preachers in 1962 and 1975 respectively marked a very important epoch in the history of the Churches of Christ in Ghana What’s more, the radio preaching program(s) in the early 1970s marked a massive conversion of souls in Ghana S B Obeng delivered his radio teachings on GBC (Ghana Broadcasting Corporation) in the Akan Language on Sunday mornings after Ampadu Asiama (now deceased) taught biblical lessons in English on GBC 2 on Tuesday evenings
How did the church grow and expand over the years in terms of membership and influence?
Church growth and expansion over the years are attributed to the great zeal churches had in evangelism, Christian fellowship, and church planting Local congregations were very zealous in evangelism. Many dedicated four days at the end of every month to evangelize at various vicinities We also had one (1) hour for Christ house-to-house evangelism program after the close of Sunday worship Besides these, Monday evenings were periods for night soul-winning. The Jule Miller film strips were movies that were shown at our pubic preaching as well Fellowship (the shared experience of friendship in the gospel) among brethren was very effective, brethren ate meals together regularly. I remember when I was not married and all the youth pounded fufu in my house every Sunday evening and ate it together with joy and enthusiasm Additionally, church discipline was very much adhered to Those who sinned were disciplined appropriately or dis-fellowshipped if it was necessary. A warning letter was given to those who sinned, after which dis-fellowship was effected if the sinful one did not repent Because of evangelism, fellowship, and discipline our churches were respected greatly in every community. One other event that gave the church in Ghana massive growth was the food aid sent to Ghanaian churches from 1983 to 1985 during the great famine by our American brethren Our churches were filled with visitors whose primary reason for visiting was for food
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supplies. By agency of the food aid, we preached to them, they raised up their eyes to see, and beyond the food, they saw Christ And we had great numbers converted to Christ
How has preaching changed or evolved from the early days to now?
As we preach, we preach a changeless gospel in a fastchanging world. Preaching in the early days of the Church was simple and straightforward We called a spade a spade in matters of doctrine and morals However, most preachers –preached the truth in love (Ephesians 4:15) Most preachers write their lessons on chalkboards or writing boards. One admirable thing of the era was the writing of notes by every member during preaching or especially during teaching Members were very punctual to church meetings In my personal observation preaching is better today because there are many avenues of research than the previous years One great problem that hinders understanding is habitual absenteeism and latecomer syndrome Even though some preachers are arrogant because of their educational background, many are respectful and up to the task of preaching My advice is that the in-depth knowledge gotten from universities and colleges must not be a criterion for arrogance but these must produce humble preachers who can help the brethren with their deep sense of research and presentation of God’s word
How do you envision the future growth and development of the church in the context of Ghana and beyond?
The church has a very bright future because a greater number of our members comprises the youth This will give way to biological growth and also enable many of them to be trained as preachers and workers of the Lord's Kingdom. One unfortunate problem is the downward trend in personal and public evangelism in our local congregations. We are very much addicted to radio preaching. Unfortunately, radio ministry today is not as effective as it used to be in the days of old. When I started preaching in 1980 Sunyani had only ‘’Sky Radio (FM) and ‘’Bar Radio’’. Today Sunyani has over 30 FM stations so there is a downward trend in FM evangelism. If our churches can grow after the multi-dimensional growth of Christ (Luke 2:52) The church must grow in wisdom and in stature, growing in favor with God and with men The church should grow intellectually, physically, or numerically Churches should grow spiritually and socially
Could you share some personal experiences or memorable moments from your time as a preacher in Ghana?
By God’s grace, I have been preaching for 43 years in Ghana and overseas. In the 7th year of my preaching Ministry I had an appointment to work with the Ghana Bible College as a tutor and administrative Secretary Later I worked as a lecturer and retired as the longest-serving lecturer for 26 years with the Ghana Bible College. Probably my fondest and most treasured recollection is my teaching period at the college I taught those
I taught those classes at the College alongside my regular pulpit engagements at the Sunyani Church of Christ By my agency, a weekend Bible College in Sunyani was started in 2005 It gives me no small joy to impart what I know to others Again, I initiated the National Youth Camp in 1998 in Sunyani and this has been a very remarkable thing for me Memories of spending quality time with our youth and teaching them are a keepsake with me My missionary journey to the USA has been very memorable, to fellowship with Ghanaian churches abroad, and my time with the Sunyani church all these years and with my family are real treasures in my troughs
What advice do you have for the current and future generations of elders, preachers, and members within the Church of Christ in Ghana?
How can they continue to uphold the values and missions of the church in the changing times?
I have said over and over again that we serve a changeless God in a changing world We have an unchanging Christ in a fastchanging world and a changeless gospel in fast-changing times, therefore it takes much courage and greater faith in God and Christ to be an overcomer Elders, preachers, and members must be prayerful Secondly, they must be optimistic because pessimism is the language of defeat, because, with God, all things are possible (Luke 1:37) All must embrace humility, respect, and hard work The future is unknown but Christ knows the future; therefore because he lives we can face tomorrow (Colossians 1:16-17).
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An Interview With The Preacher
Scan here www spotlightontheword com A Q U A R T E R L Y P U B L I C A T I O N O F S P O T L I G H T O N T H E W O R D April 2024 . Issue 2, Vol. 1 Facebook YouTube Apps
