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Journal articles on the topic 'Pentecostalism – Ghana'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Quayesi-Amakye, Joseph. "A YEAST IN THE FLOUR: PENTECOSTALISM AS THE AFRICAN REALISATION OF THE GOSPEL." Studia Historiae Ecclesiasticae 42, no. 3 (2017): 71–84. http://dx.doi.org/10.25159/2412-4265/1591.

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The paper discusses the contributions of Pentecostalism to the development of the Christian faith in Ghana and Africa. It argues that Pentecostalism is what fulfils the aspirations and quest of Ghanaian (African) Christians in their search for authentic Christian life. Christianity came to West Africa as a Western contextualised religion impinged by the nineteenth-century rationalisation, the product of the Enlightenment. This paper contends that Pentecostals influence the ethos and praxis of older mission churches in Ghana. It describes, analyses and assesses the various ways Pentecostals are

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McCauley, John F. "Pentecostalism as an Informal Political Institution: Experimental Evidence from Ghana." Politics and Religion 7, no. 4 (2014): 761–87. http://dx.doi.org/10.1017/s1755048314000480.

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AbstractInformal institutions continue to govern political exchange in Africa, but the traditional, ethnic-based form of “big man rule” is now threatened by an alternative informal institution — charismatic Pentecostalism. This study evaluates the status of Pentecostalism empirically, in a micro-level experiment in Ghana. Using data from a variant of the dictator game, in which participants divide a resource endowment with randomly assigned partners as well as cultural leaders, the study provides evidence of Pentecostal exclusivity, excessive allegiance to leaders, and a shift away from ethnic

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3

Meyer, Birgit. "Pentecostalism, prosperity and popular cinema in Ghana." Culture and Religion 3, no. 1 (2002): 67–87. http://dx.doi.org/10.1080/01438300208567183.

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Tweneboah, Seth. "Pentecostalism, Witchdemonic Accusations, and Symbolic Violence in Ghana." PNEUMA 37, no. 3 (2015): 375–93. http://dx.doi.org/10.1163/15700747-03703003.

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The increasing numerical strength of Ghanaian pentecostalism and the movement’s involvement in filling in the socioeconomic vacuum in society means that the position of the pastor-prophet cannot be a neglected one. Yet, the extent to which human rights violations are involved in the activities of some of these pastor-prophets has raised some concerns. This article will focus on the often violent treatment of alleged witches during exorcism and explore how these challenge human rights development and implementation in Ghana. Bourdieu’s notion of habitus and symbolic violence will be applied to

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Benyah, Francis. "Pentecostalism, Media, Lived Religion and Participatory Democracy in Ghana." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 18, no. 2 (2019): 155–77. http://dx.doi.org/10.1558/pent.38945.

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6

de Witte, Marleen. "Pentecostal Forms across Religious Divides: Media, Publicity, and the Limits of an Anthropology of Global Pentecostalism." Religions 9, no. 7 (2018): 217. http://dx.doi.org/10.3390/rel9070217.

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Scholars of Pentecostalism have usually studied people who embrace it, but rarely those who do not. I suggest that the study of global Pentecostalism should not limit itself to Pentecostal churches and movements and people who consider themselves Pentecostal. It should include the repercussions of Pentecostal ideas and forms outside Pentecostalism: on non-Pentecostal and non-Christian religions, on popular cultural forms, and on what counts as ‘religion’ or ‘being religious’. Based on my ethnographic study of a charismatic-Pentecostal mega-church and a neo-traditional African religious movemen

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McCauley, J. F. "Africa's new big man rule? Pentecostalism and patronage in Ghana." African Affairs 112, no. 446 (2012): 1–21. http://dx.doi.org/10.1093/afraf/ads072.

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Jennings, J. Nelson. "African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana." Mission Studies 24, no. 1 (2007): 136–37. http://dx.doi.org/10.1163/157338307x191642.

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Asamoah-Gyadu, J. Kwabena. "'On the "Mountain" of the Lord' Healing Pilgrimages in Ghanaian Christianity." Exchange 36, no. 1 (2007): 65–86. http://dx.doi.org/10.1163/157254307x159425.

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AbstractIn Ghana, as with other African religious and cultural contexts, religion is a survival strategy. It is a dynamic phenomenon, which at every level of appropriation has been experiencing certain innovations informed by existential and supra-mundane needs. Some of these innovative appropriations of religion in contemporary Ghana include pilgrimages to religious sites in search of God's intervention for healing. Roman Catholicism, mainline Protestantism and Pentecostalism, the three main streams of Christian expression in Ghana have all had their members develop penchants for such pilgrim

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10

Meyer, Birgit. "The Power of Money: Politics, Occult Forces, and Pentecostalism in Ghana." African Studies Review 41, no. 3 (1998): 15. http://dx.doi.org/10.2307/525352.

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Asamoah-Gyadu, J. Kwabena. "Anointing Through the Screen: Neo-Pentecostalism and Televised Christianity in Ghana." Studies in World Christianity 11, no. 1 (2005): 9–28. http://dx.doi.org/10.3366/swc.2005.11.1.9.

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Bonsu, Samuel K., and Russell W. Belk. "Marketing a new African God: Pentecostalism and material salvation in Ghana." International Journal of Nonprofit and Voluntary Sector Marketing 15, no. 4 (2010): 305–23. http://dx.doi.org/10.1002/nvsm.398.

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13

Asamoah-Gyadu, J. "‘Function to Function’: Reinventing the Oil of Influence in African Pentecostalism." Journal of Pentecostal Theology 13, no. 2 (2005): 231–56. http://dx.doi.org/10.1177/0966736905053249.

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AbstractThis paper explores the practices, teachings, positive benefits, problematic aspects and perils associated with anointing with oil in recent African Pentecostal/charismatic ministries and churches. With particular focus upon the author’s first-hand encounters with these phenomena in Ghana and Nigeria, various anointing practices and teachings are commended and critiqued in terms of biblical precedents and sacramental theological insights.

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Agyeman, Edmond Akwasi, and Emmanuel Carsamer. "Pentecostalism and the spirit of entrepreneurship in Ghana: the case of Maame Sarah prayer camp in Ghana." Journal of Contemporary African Studies 36, no. 3 (2018): 303–18. http://dx.doi.org/10.1080/02589001.2018.1502416.

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Benyah, Francis. "Pentecostalism and Development Discourse in Sub-Saharan Africa." Mission Studies 36, no. 3 (2019): 391–415. http://dx.doi.org/10.1163/15733831-12341676.

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Abstract Until recently, religion has been quite a neglected subject of enquiry to development workers and policy makers. This neglect is as a result of the suspicious, corrosive and irrational view many attach to religion as a vital instrument for development. This article, discusses how Pentecostal theology of salvation evinces a development ethos that needs to be taken seriously by policy makers and development workers. Focusing on some of the religious practices and initiatives undertaken by Pentecostal/Charismatic churches as an aspect of their theology of salvation, this article demonstr

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Hackett, Rosalind I. J. "Book Review: African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana." International Bulletin of Missionary Research 30, no. 2 (2006): 108–9. http://dx.doi.org/10.1177/239693930603000230.

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Tweneboah, Seth, Yunus Dumbe, and Victor Selorme Gedzi. "Pentecostalism, the Media, and the State: Politicization of Indigenous Customary Systems in Ghana." Politics, Religion & Ideology 20, no. 3 (2019): 322–39. http://dx.doi.org/10.1080/21567689.2019.1656071.

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Asamoah-Gyadu, Kwabena. "Pentecostalism in Africa and the Changing Face of Christian Mission." Mission Studies 19, no. 1 (2002): 14–38. http://dx.doi.org/10.1163/157338302x00161.

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AbstractThird World Christianity has been experiencing exponential growth since the turn of the twentieth century. Nowhere is this renewal in Christianity more visible than Africa, where religious innovations led by indigenous Christians have mostly been Pentecostal in character. The Pentecostal movements leading the current renewal of Christianity in African countries like Ghana are autonomous, independent of both the established historic mission denominations and the older classical Pentecostal churches like the Assemblies of God. Ghanaian Pentecostalism in its various streams has adapted th

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Golo, Ben-Willie Kwaku. "The Groaning Earth and the Greening of Neo-Pentecostalism in the 21st Century Ghana." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 13, no. 2 (2014): 197–216. http://dx.doi.org/10.1558/ptcs.v13i2.197.

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Ecke, Jonas Paul. "Continuity and Discontinuity: Pentecostalism and Cultural Change in a Liberian Refugee Camp in Ghana." PentecoStudies: An Interdisciplinary Journal for Research on the Pentecostal and Charismatic Movements 14, no. 1 (2014): 42–71. http://dx.doi.org/10.1558/ptcs.v14i1.42.

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Skinner, Kate. "From Pentecostalism to politics: mass literacy and community development in late colonial Northern Ghana." Paedagogica Historica 46, no. 3 (2010): 307–23. http://dx.doi.org/10.1080/00309230903194703.

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22

Asamoah-Gyadu, J. Kwabena. "Learning to Prosper by Wrestling and by Negotiation: Jacob and Esau in Contemporary African Pentecostal Hermeneutics." Journal of Pentecostal Theology 21, no. 1 (2012): 64–86. http://dx.doi.org/10.1163/174552512x633303.

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Pentecostalism in Africa has evolved as different streams characterized by particular modes of articulating the Christian message. The older independent churches were known for their emphasis on healing and prophecy and the classical Pentecostals talked much about speaking in tongues and holiness. Although these themes are present in contemporary Pentecostal discourse the new churches are best known for their messages of empowerment and prosperity that are meant to address the aspirations of Africa’s upwardly mobile youth. Using the writings of two of the movements most influential leaders fro

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Asamoah-Gyadu, J. Kwabena. "Of 'Sour Grapes' and 'Children's Teeth': Inherited Guilt, Human Rights and Processes of Restoration in Ghanaian Pentecostalism." Exchange 33, no. 4 (2004): 334–53. http://dx.doi.org/10.1163/1572543042948295.

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AbstractThe rise of the Pentecostal/Charismatic movement in African countries like Ghana has inspired new ways of dealing with the challenges of life. A critical area of operation for the movement is the 'healing and deliverance' ministry. One of its main aims is to help people deal with inherited guilt through rituals for healing the past. The worldview of mystical causality that underlies a system of shrine slavery among the Ewe of Ghana called Trokosi, offer one example from traditional religions, of how such traditional institutions may stigmatise victims and generations after them, someti

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Mohr, Adam. "Faith Tabernacle Congregation and the Emergence of Pentecostalism in Colonial Nigeria, 1910s-1941." Journal of Religion in Africa 43, no. 2 (2013): 196–221. http://dx.doi.org/10.1163/15700666-12341249.

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Abstract Faith Tabernacle literature first spread into the Christian community in Lagos from Western Ghana in the 1910s. By at least 1917 Faith Tabernacle literature was being read in Lagos, and the first formal branch was established in Lagos in 1920. During the early 1920s Faith Tabernacle literature was being spread throughout Nigeria as Faith Tabernacle members traveled across the colony as labor migrants, leading to the rapid spread of the church, particularly in the major cities. By early 1929 Faith Tabernacle had established 61 branches in Nigeria with over 1,200 members. However, due t

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Kallinen, Timo. "Revealing the secrets of others (on YouTube)." Suomen Antropologi: Journal of the Finnish Anthropological Society 44, no. 1 (2019): 30–50. http://dx.doi.org/10.30676/jfas.v44i1.75076.

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In the midst of the proliferation of Christianity and Islam, traditional religious movements struggle for recognition all over Africa. In order to reach nationwide and diasporic audiences, traditionalist movements have sought to assume a visible role in modern mass media. In Ghana, West Africa, the traditionalists have been at pains to challenge the dominance of Pentecostal-charismatic Christianity in the public sphere. Analysts have pointed out that traditional religion’s public role has been constrained by its emphasis on secrecy and limited access to spiritual powers, while Christianity’s p

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Meyer, Birgit. "“There Is a Spirit in that Image”: Mass-Produced Jesus Pictures and Protestant-Pentecostal Animation in Ghana." Comparative Studies in Society and History 52, no. 1 (2009): 100–130. http://dx.doi.org/10.1017/s001041750999034x.

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In southern Ghana, where I have been conducting research on the genesis of popular Christianity for almost twenty years, Christian imagery is everywhere. The Ghanaian state re-adopted a democratic constitution in 1992, and this was followed by a liberalization and commercialization of mass media, which in turn facilitated the spread of Pentecostalism in the public sphere (see De Witte 2008; Gifford 2004; Meyer 2004a). Within this process, Christian pictures have become ubiquitous. Pentecostal-charismatic churches assert their public presence and power via television, radio, posters, and sticke

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van Dijk, Rijk. "Negotiating Marriage: Questions of Morality and Legitimacy in the Ghanaian Pentecostal Diaspora." Journal of Religion in Africa 34, no. 4 (2004): 438–67. http://dx.doi.org/10.1163/1570066042564383.

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AbstractAmong the many immigrant groups that have settled in the Netherlands, the recently arrived migrants from Ghana have been perceived by the Dutch state as especially problematic. Explicit measures have been taken to investigate marriages of Ghanaians, as these appeared to be an avenue by which many acquired access to the Dutch welfare state. While the Dutch government tightened its immigration policies, many Ghanaian Pentecostal churches were emerging in the Ghanaian immigrant communities. An important function of these churches is to officiate over marriages; marriages that are perceive

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Max-Wirth, Comfort. "The Public Role of Religion in Modern Ghanaian Society." PNEUMA 40, no. 1-2 (2018): 71–90. http://dx.doi.org/10.1163/15700747-04001031.

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Abstract This article lends its voice to the discussion on Charles Taylor’s Varieties of Religion Today: William James Revisited, which critiques William James’s view that the public dimensions of religion will be less real and less necessary and, therefore, will decrease in modern societies. The article uses Ghana as a case study to show that religion is still a public phenomenon in modern African societies. Religion has always been a crucial part of Ghanaian public life, including politics, although today it finds expression in the context of pentecostal Christianity. As the religious phenom

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Daswani, Girish. "(In-)Dividual Pentecostals in Ghana." Journal of Religion in Africa 41, no. 3 (2011): 256–79. http://dx.doi.org/10.1163/157006611x586211.

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AbstractHow are Ghanaian Pentecostals related to others, not just as individuals but relationally and as partible and divisible selves that have an influential force over each other? In answering this question I use the example of two Ghanaian Pentecostal women who face personal problems in their lives and who seek different alternatives in alleviating their suffering. While claims to individuality may be important in born-again conversion, I argue that we also need to consider how Pentecostal Christians are dividual and related to others. In doing so, I examine these Ghanaian Pentecostal wome

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Quayesi-Amakye, Joseph. "Pentecostals and Contemporary Church–State Relations in Ghana." Journal of Church and State 57, no. 4 (2014): 640–57. http://dx.doi.org/10.1093/jcs/csu033.

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MEYER, BIRGIT. "CHARISMATIC CHRISTIANITY AND ‘MODERNITY’ IN GHANA Ghana's New Christianity: Pentecostalism in a Globalising African Economy. By PAUL GIFFORD. London: C. Hurst, 2004. Pp. xv+216. £45 (ISBN 1-85065-718-1); £16.50, paperback (ISBN 1-85065-718-X)." Journal of African History 46, no. 2 (2005): 372–74. http://dx.doi.org/10.1017/s0021853705490817.

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Degbe, Simon Kouessan. "‘Generational Curses’ and the ‘Four Horns’." Journal of Pentecostal Theology 23, no. 2 (2014): 246–65. http://dx.doi.org/10.1163/17455251-02301007.

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African Pentecostals and Charismatics have come far with their faith in Christ and the Gospel. But it is an acknowledged fact that their primal orientations continue to influence their theologies and emphases. And this reality continues to generate a conflict between their past and present. In Ghana, Nicholas Duncan-Williams and Mensa Anamua Otabil have become examples of how African Pentecostals and Charismatics continue to respond to their primal religious heritage. Thus this paper seeks to show how Ghanaian Pentecostals and Charismatics continue to demonise their primal religious traditions

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Asamoah-Gyadu, J. Kwabena. "Christianity and Sports: Religious Functionaries and Charismatic Prophets in Ghana Soccer." Studies in World Christianity 21, no. 3 (2015): 239–59. http://dx.doi.org/10.3366/swc.2015.0126.

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This paper examines the way in which, within an African religious and spiritual context, athletes – and in particular footballers of Ghana – employ religious functionaries and religious means from a variety of traditions in an attempt to achieve sporting success. Specific examples and case studies illustrate and contextualise this search. The connections of this mode of searching for success with traditional African views of causality and with a Pentecostalist/charismatic prosperity ethic are explored, and its consequences are assessed.

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Westendorp, Mariske, Bruno Reinhardt, Reinaldo L. Román, et al. "Book Reviews." Religion and Society 10, no. 1 (2019): 171–96. http://dx.doi.org/10.3167/arrs.2019.100113.

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Bielo, James, Materializing the Bible. Digital project. http://www.materializingthebible.com.Casselberry, Judith, The Labor of Faith: Gender and Power in Black Apostolic Pentecostalism, 240 pp., notes, index. Durham, NC : Duke University Press, 2017. Paperback, $25.95. ISBN 9780822369035.Clark, Emily Suzanne, A Luminous Brotherhood: Afro-Creole Spiritualism in Nineteenth-Century New Orleans, 280 pp., notes, index. Chapel Hill: University of North Carolina Press, 2016. Hardback, $34.95. ISBN 9781469628783.Cowan, Douglas E., America´s Dark Theologian: The Religious Imagination of Stephen King, 2

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Reinhardt, Bruno. "Flowing and framing." Circulating Signs and People: Politics, affect, ethnography 6, no. 2 (2015): 261–87. http://dx.doi.org/10.1075/ps.6.2.06rei.

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Experiential and mediatized, Pentecostal Christianity is one of the most successful cases of contemporary religious globalization. However, it has often grown and expanded transnationally without clear authoritative contours. That is the case in contemporary Ghana, where Pentecostal claims about charismatic empowerment have fed public anxieties concerning the fake and the occult. This article examines how Pentecostalism’s dysfunctional circulation is countered within seminaries, or Bible schools, by specific strategies of pastoral training. First, I revisit recent debates on Protestant languag

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Omenyo, Cephas. "From the Fringes to the Centre: Pentecostalization of the Mainline Churches in Ghana." Exchange 34, no. 1 (2005): 39–60. http://dx.doi.org/10.1163/1572543053506338.

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AbstractIn this article, the author deals with the unprecedented integration of charismatic features in the ethos of the mainline churches of Ghana which respond to typical African questions thus rejuvenating those churches. He describes and analyses the way the charismatic phenomenon which began in the margins has become a central element of all the mainline historic churches in Ghana. While in the past the African Independent/Instituted churches and later Pentecostal and Neo–Pentecostal churches were noted for charismatic enthusiasm, currently the phenomenon has found its way into the mainli

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Meyer, Birgit. "Commodities and the Power of Prayer: Pentecostalist Attitudes Towards Consumption in Contemporary Ghana." Development and Change 29, no. 4 (1998): 751–76. http://dx.doi.org/10.1111/1467-7660.00098.

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de Witte, Marleen. "Television and the Gospel of Entertainment in Ghana." Exchange 41, no. 2 (2012): 144–64. http://dx.doi.org/10.1163/157254312x633233.

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Abstract Charismatic-Pentecostal ‘media ministries’ have become very successful in Africa’s new media fields. They shape new forms of public religiosity that spill over into various forms of popular culture and resonate with broad audiences. This article explores the emergence of new Pentecostal publics at the intersection of media, religion, and entertainment in Ghana, raising critical questions concerning the relations between these domains. It analyses two different religious television broadcasts: a television ministry by a well-known celebrity pastor and a gospel reality show featuring a

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Jenkins, Julie. "‘Their Children Might be Christians’." Journal of Religion in Africa 47, no. 2 (2017): 190–223. http://dx.doi.org/10.1163/15700666-12340109.

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Abstract This article examines the ritual specialists and initiates of the three Adzima shrines in the southeastern Volta Region of Ghana and their criticism of Christianity, particularly Neo-Pentecostalist discourse that encourages adherents to sever lineage-based ties to deities and ancestors. The influence of Christianity is an issue that the Adzima shrine ritual specialists deal with on a regular basis since different types of people are drawn into hierarchical relationships with the Adzima deities through the fiasidiwo initiates. The Adzima ritual specialists have to manage shifting persp

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Asamoah-Gyadu, J. Kwabena. "'Broken Calabashes and Covenants of Fruitfulness': Cursing Barrenness in Contemporary African Christianity." Journal of Religion in Africa 37, no. 4 (2007): 437–60. http://dx.doi.org/10.1163/157006607x230535.

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AbstractChildlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews tha

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Degbe, Simon Kouessan. "Sumsum Akwankyεrε: Emerging Modes of Mediation and Appropriation of Spiritual Power in Sections of Ghanaian Christianity". Journal of Pentecostal Theology 24, № 2 (2015): 270–89. http://dx.doi.org/10.1163/17455251-02402011.

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Sumsum Akwankyεrε has become a common religious expression and mantra in Ghanaian Christianity particularly among Churches and groups who claim to be ‘prophetic’. Sumsum Akwankyεrε is an Akan expression that actually has multiple meanings. Some of the meanings are ‘spiritual direction’, ‘divine instruction’, or ‘spiritual ways’ etc. Prophets and leaders of this stream of Christianity in Ghana are not trusted by recognised and respected Pentecostals and Charismatics primarily because of their doctrinal orientation and modes of mediating and appropriating spiritual power in their ministries. At

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Larson, H. Elliott. "More Than the Pandemic." Christian Journal for Global Health 7, no. 5 (2020): 1–2. http://dx.doi.org/10.15566/cjgh.v7i5.493.

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It is fitting for this issue of the Christian Journal for Global Health to come to you just before Christmas. We remember the birth of the Christ child, God with us. God with us not just in the ordinariness of human life, but in the calamities, defeats, and suffering entailed in that ordinariness. The coronavirus pandemic, as well as myriad of other human afflictions, is a reminder of those aspects of life. Surely the greatest spiritual lesson of the pandemic is that we are not the masters of our own destiny. The pandemic is a rebuke to the hubris of our age – that human knowledge is the remed

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White, Peter. "Centenary of Pentecostalism in Ghana (1917–2017): A case study of Christ Apostolic Church International." HTS Teologiese Studies / Theological Studies 75, no. 4 (2019). http://dx.doi.org/10.4102/hts.v75i4.5185.

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Centenary celebrations in every organisation are approached with joy and reflection of the past, present, impact on society and planning for the years ahead. The Christ Apostolic Church International (CACI), which is acknowledged by Ghanaian Pentecostals as the mother of Pentecostalism, celebrated its Centenary of Pentecostalism in 2017. Having come this far and being acknowledged as the pioneer of classical Pentecostalism in Ghana, it is very important that issues concerning the church, its leadership and impact on society are discussed and properly recorded for future reference. Although som

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White, Peter. "Decolonising Western missionaries’ mission theology and practice in Ghanaian church history: A Pentecostal approach." In die Skriflig/In Luce Verbi 51, no. 1 (2017). http://dx.doi.org/10.4102/ids.v51i1.2233.

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The term missional is meant to refer fundamentally to the missio Dei, just as the term missionary does. Missiology is the systematic study of all aspects of mission. It encompasses the historical origin of the churches, their growth, successes and failures. It pays attention to the methodology and context for mission. Ghanaian church history gives us a clear picture of the massive developmental contribution the Western missionaries have made in the social, educational and economic life of Ghana. Although the Western missionaries did very well in meeting the social and economic needs of Ghanaia

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Boakye, Lawrence. "Postmodernism and Faith: An Evaluation of the Auto-Positioning of Pentecostalism and its Sacred Boundaries in Ghana." Pentecostalism, Charismaticism and Neo-Prophetic Movements Journal, January 13, 2021, 1–10. http://dx.doi.org/10.38159/pecanep.2021211.

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The past 30-40 years have seen a growth in Pentecostalism in Ghana. It has been good news for the growth of Christianity, but it has also not eluded the postmodernist influences on faith, belief, and theology. Part of this influence which is redefining the precincts of Christianity can be attributed to the concepts of ‘narrativism’ and ‘postsecularism’, which are described as ramifications of postmodernism. This work examines the current religious atmosphere in Ghana and other influences which expound the dynamisms that are changing the basis of Chrisitian faith, religion, and socio-cultural p

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Benyah, Francis. "PENTECOSTALISM, MEDIA AND THE POLITICS OF HOMOSEXUALITY IN CONTEMPORARY GHANA." AFRICAN JOURNAL OF GENDER AND RELIGION 25, no. 1 (2019). http://dx.doi.org/10.14426/ajgr.v25i1.7.

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White, Peter, and Cornelius J. P. Niemandt. "The missional role of the Holy Spirit: Ghanaian Pentecostals’ view and practice." In die Skriflig/In Luce Verbi 49, no. 1 (2015). http://dx.doi.org/10.4102/ids.v49i1.1987.

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This article discusses the missional role of the Holy Spirit from a Ghanaian Pentecostal’s perspective. In doing this, trinitarian mission is used as the point of departure and it was narrowed down to the missional role of the Holy Spirit. The Ghanaian Pentecostals’ view about the baptism and the infilling of the Holy Spirit as well as their practices concerning the subject are discussed. The article concludes that there is no way that the church could achieve her call without the role of the Holy Spirit, to convict sinners of their sin and also to empower the church to proclaim the gospel.Die

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White, Peter, and John Ntsiful. "A Revisit of the Ministerial Concept of Lay and Full-Time Ministers in Classical Pentecostal Churches in Ghana and its Missional Implications." Studia Historiae Ecclesiasticae 44, no. 1 (2018). http://dx.doi.org/10.25159/2412-4265/3826.

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In their article “Pentecostal Mission Approaches” White and Niemandt (2015, 241–269) make a case for how some Pentecostal Churches in Ghana have made good use of lay/tent ministry in their missionary agenda. However, among the Classical Pentecostal Churches in Ghana, lay ministers are not recognised as full-time ministers of the church. The understanding of these churches is that the lay/tent ministers by their definition do not operate in the five-fold ministry. In some of the churches, they are not accredited by the church to be part of their General Ministerial Council Meetings and the Annu

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"Akwantemfi —'In Mid-Journey': An Asante Shrine Today and Its Clients." Journal of Religion in Africa 38, no. 1 (2008): 57–80. http://dx.doi.org/10.1163/157006608x262683.

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AbstractThis paper examines the activities today of the Medoma shrine in Kumasi, capital of the historic Asante kingdom in the Republic of Ghana. It seeks to contextualise this shrine in relation to historic and current Asante indigenous belief. It also looks at it in relation to the rise of charismatic or Pentecostalist Christian churches, and to the ever growing presence of the African American diaspora in Asante. It supplies a profile of the life and beliefs of Nana Abass (Kwaku Abebrese), founder and 'priest' (okomfo) of the Medoma shrine. It explores his commitment to societal development

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White, Peter, and Abraham Anim Assimeng. "Televangelism: A study of the ‘Pentecost Hour’ of the Church of Pentecost." HTS Teologiese Studies / Theological Studies 72, no. 3 (2016). http://dx.doi.org/10.4102/hts.v72i3.3337.

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The liberalisation of the Ghanaian media since the 1990s has drastically changed the media landscape of Ghana and given rise to the use of the mass media for evangelism purposes. The advent of the mass media offered churches and televangelists a unique opportunity to fulfil the Great Commission, and it is the Pentecostals who continue to use it effectively. Many Ghanaian Pentecostal Churches in the past 20 years have made good use of the mass media (radio and television) for the propagation of the gospel. In this article the televangelism ministry of the Church of Pentecost, named ‘Pentecost H

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