EMS “Mission Moves” Team Visit I Presbyterian Church of Ghana (PCG) / September 2015

“Mission Moves”: Akwaaba! Eye me anigyie se ma ba Ghana. [Welcome! I am glad to be in Ghana.] Team Visit to Ghana as a common journey of discovering mission history, discussing the understanding of mission today and reflecting upon mission challenges for tomorrow.

Table of Contents: 1. Introduction: The Team Visit Concept ...... Page 2 2. The Character of our Team and the Participants ...... Page 3 3. Mission starts with “A” like Abokobi, Abetifi, Akropong, Akuapem: Itinerary ...... Page 4 4. Motivation for the Team Visit and Understanding of Mission ...... Page 7 5. The PCG - A Tanker of Faith with Deep Roots in the Whole Country...... Page 10 6. Addressing the Questions. Discovering the challenges for today ...... Page 11 7. Word of Thanks ...... Page 25 8. Appendix I: A Short Mission History Written by Strangers and Lay People ...... Page 26 9. Appendix II Final Questions for our Evaluation ...... Page 38

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Sunday 20 th of September 2015 Thanksgiving Service at the Osu Ebenezer Congregation in Osu (Accra) celebrating 200 years of Basel Mission. From right: Emmanuel Tettey (Ghana) Rev. Lee, JungGon (Korea), Clement Sam-Dadjie(Ghana), Friederike Faller (Germany, Berlin), Zillah Odjelua, Schulamit Kriener (Germany / German East-Asia Mission / London, GB),Rev. Heike Bosien (Germany, Stuttgart), Ms. Philipa Odjelua, Rev. Samuel Odjelua, Aphiwe Mpeka (South Africa), Rev. Asao Mochizuki (Japan), Rahel Anne Römer (Germany, Mannheim).

1. Introduction: The Element of Strangeness and the View of Unprejudiced People rather than that of Ghana-Experts. The Concept of our Team Visit

At its meeting in November 2014, the EMS General Meeting resolved that the EMS Secretariat would conduct a series of Team Visits in order to ‘mirror’ the differing understandings and practices of mission in the churches and missions of the EMS Fellowship and also of churches which are linked to Basel Mission German Branch. It was agreed that four such visits would take place, the hosting churches being in Ghana, India, Indonesia and Germany. The Team Visits are designed to emphasize the element of strangeness. For this reason, the team was deliberately not composed of persons who already know Ghana and the Ghanaian context well. The EMS was looking for first impressions which could lead to new insights. The element of strangeness was underlined for the composition of the team. The EMS Theological Orientation, Item 6, expresses this as follows: We witness to the Gospel of Jesus Christ at all our respective places in an inviting and faithful way. The experience of being strangers to each other in encounters and in exchange across borders helps us to rediscover the Gospel in new ways . The EMS General Meeting adopted a catalogue of questions which gave orientation for the encounters and discussion during the team visit.

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2. The Character of our Team The characteristic element of the composition of the Ghana-Team was that six persons among nine were under 32 years old. Two third were therefore under 32. Rev. Lee was the only person among the foreigners who had visited Ghana, years ago for a short time only. All the others were in Ghana for the first time and some members of the group were in Africa for the first time. Our dialogues and our discussions were therefore strongly influenced by this young generation of church members. With this composition of the group we didn’t quite achieve the average age in Ghana which is 21,4 years but we came closer to this number than any other Team Visit group . Therefore a focus of our team was getting to know the richness of mission history in general and the specific mission history in Ghana.

Dialog South – Nord – East - West: What do we mean when we talk about “Mission” today?

The choice of the Team Members was a process in itself. All EMS member churches and mission organizations as well as those churches cooperating with the Basel Mission German Branch were invited to nominate suitable persons for the trip. In a letter sent to those institutions, the following qualifications were mentioned: Members of the team should have a special interest in the understanding and practice of mission, be willing to contribute their own experience, bring theological and intercultural competence, have a good command of English, be willing to contribute to a written report on the team visit and to share their insights with others. The Teams will be composed of ordained and lay persons, men, women and youth, persons from different churches and missions and different areas of work.

Participants from Ghana: 1. Rev. Elizabeth Aduama (Presbyterian Church of Ghana / Pastor of Anum Congregation / Clerk of Volta Presbytery) 2. Emmanuel Kwame Tettey (Presbyterian Church of Ghana / Research Assistant, Interfaith Research and Resource Centre, Accra / born 1986)

Participants from Korea, Japan, South Africa and Germany 3. Rev Lee, Jung Gon, (Presbyterian Church of Korea/ Senior Pastor of Dansandong Church / born 1959) 4. Rahel Anne Römer, (Protestant Church in Baden / deacon and social worker in Mannheim / born 1989) 5. Rev. Asao Mochizuki (United Church of Christ in Japan/ Pastor of Kyodon Yotsukaido Church / born 1983))

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6. Friederike Faller (Evangelical Church in Württemberg / Youth Worker in a local YMCA Berlin / born 1985) 7. Schulamit Kriener (German East-Asia Mission / student of Koreanistic and Law in London/ born 1989) 8. Aphiwe Mpeka (Moravian Church in South Africa / Student of Theology / Vice President of Moravian Youth Union / born 1989) 9. Rev. Heike Bosien (Evangelical Church in Württemberg/ Executive Secretary, Service for Mission, Ecumenism and Development (DiMOE) / born 1970)

Team visiting the Johannes Zimmermann memorial in Abokobi, the first so called “Salem” in Ghana

3. Mission starts with “A” like Abokobi, Abetifi, Akropong, Akuapem: Our Itinerary

The itinerary for the visit was drawn by the Presbyterian Church of Ghana, its contents stemming largely from Rev. Samuel Odjelua, Director of Ecumenical and Social Relations for the Presbyterian Church of Ghana, Emmanuel Tettey, Research Assistant, Interfaith Research and Resource Centre, Accra and Rev. Elizabeth Aduama, Pastor of Anum Congregation and Clerk of Volta Presbytery. “We believe in the world wide church”, said Rev. Samuel Odjelua when he welcomed the team on its first day in Ghana. This belief and commitment motivated him to invite the EMS Team Visit. “The PCG as it stands was installed by missionaries”, underlined Rev. Elizabeth Aduama. “We always see the church as being in motion. People left their homes. They lost a lot. It is a duty to go out and make disciples. We now have a lot of evangelistic drive. For mission is a long vocation.” Through this visit the Team had the opportunity to experience this vocation.

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The itinerary was drawn as a journey throughout the history of Basel Mission in Ghana which started in 1828. And it gave the opportunity to experience this commission today and its challenges influenced by the heritage of Mission in the past.

The group began each day with a devotional which Team members took turns in leading. These moments of sharing the bible, prayers and songs offered an opportunity to get to know something about the spiritual background of each participant and his and her church tradition in the different countries.

Mission moves from South to the North, from East to the West!

Itinerary of the Team Visit

1st Day : Friday, 11 th Sept. 2015 Lodge at Presbyterian Women Centre , Abokobi

2nd Day: Zimmermann-Day Briefing and g etting to know the team members.

Saturday, 12 th September 2015 Visit Abokobi (Ga Presbytery): Zimmermann

Memorial, Basel Mission Cemetery. Church of Abokobi. Travel to Akropong (Akuapem Hospitality Centre).

3rd Day: Riis and Christaller-Day Church Service at Christ Congregation,

Sunday 13 th September 2015 Akropong (Akuapem Presbytery): Visit

some historic sites at Akropong. ‘Mother of all schools’, Akrofi-Christaller Institute, School for blind children.

4th Day: Ramseyer-Day Travel to Abetifi : Visit some historic sites.

Monday 14 th September 2015 Memorial Service for the Missionaries. Theatre by a Women Group telling the story of Ramseyer. Spend the night at the Ramseyer Training Centre.

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5th Day: Ashanti-Day and the relations Travel to Kumasi . Visit historic sites. Spend between missionaries and traditional leaders the night at the Basel Mission Guest House. Tuesday 15 th September 2015.

6th Day: Creation Day - Care for nature, the Leave Kumasi and pass through Akyem problem of climate change and the effect of mining Abuakwa Presbytery on the way to Accra; Wednesday 16 th September 2015

Discover the drums of Ramseyer in Kwaso

Meeting in Kyebi, a mining area.

7th Day: Symposium in Accra: Visit Historic sites at Osu Ebenezer Presbyterian 200 Years of Basel Mission Church / Symposium and International Mission th Thursday 17 September 2015 Exhibition Ebenezer Church Hall in Osu

8th Day: Day on Education and Self- Travel to Anum and Odumase Sufficiency Krobo / Visit the Ghana-German-Korean Friday 18 th September 2015 Computer Training School at Akosombo.

9th Day: Day of Reflection Work on the Report / Discussion on the main topics

Saturday 19 th September 2015

10 th Day: Thanksgiving Day Thanksgiving Service at the Osu Ebenezer Sunday 20 th September 2015 celebrating 200 years of Basel Mission; in

Accra

th 11 Day: Visit the PCG General Assembly Office Monday 21st September 2015 at 10.00 am. / Finalization of Report / Departure 7:00 pm

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At each station visited, the Team was received by and interacted with the leadership of the Presbytery concerned. It usually included the Presbytery Chairperson, Clerk of the Presbytery and Ecumenical and Missions and Evangelism officers.

At the General Assembly Office (Church House), the Team was received by the Moderator of the General Assembly of the PCG, Rt. Rev. Prof. Emmanuel Martey together with a delegation of some officers and Departmental Directors.

4. Motivation for the Team Visit and Understanding of Mission

What was the motivation for the participants to apply for the team visit? With which interest did they came to Ghana?

Some of the motivation statements of team members:

“Through the EMS youth Network I heard a lot about the active Ghanaian youth and last year I even had the chance to meet Emmanuel Tettey and Grace from the youth network. I would love to get to know their church and to see what mission means to them. It would be great to be part of a group that wants to know more about mission and to take the experiences home to the German branch of EMS youth network.” (Friederike Faller) “In order to experience and learn how to do mission work from other EMS member churches . In order to learn more about Ghana more for a deepened trilateral partnership. In order to share the Korean church’s various mission endeavours.” (Lee, Jung Gon) “I’ve heard reports from the persons who participated in programs of EMS. Various programs, members from the various countries. I thought I’d like to participate in a program of EMS. I’m a younger pastor in Japan. I’d like to get good suggestions for Japanese church.” (Asao Mochizuki) “As a theological student, I am willing to learn a lot through mission works and how to build a strong ecumenical relationship with different denominations, organizations or religious groups around the world.” (Aphiwe Mpeka) “It was an important experience for me to work and live with Christians in South Korea. This showed me the richness and wealth of Christian communities and cultures around the world. Since then, I have been interested in ecumenical work and believe in the importance of face to face encounter with Christians and their cultures in different parts of the world that are promoted by programs like this EMS Team Visit.” (Schulamit Kriener)

Akropong: Meeting of the team visit with EMS Volunteers

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“At first I would like to communicate and to get to know how people practice their religion. I am interested to learn more about the forms of worship in Ghana and how churches work in Africa. I am interested in cultural exchange. I am at the beginning of my professional life. So I am interested to get to know different understandings and ways of church. I have never been to Ghana before, but a lot of people told me about the special music and the special kindness of African people and the special spirit of their churches. So I would be very happy to take part in this Visit programme.” (Rahel Anne Römer) “I would like to get to know a little bit deeper the situation of churches in Ghana, their actual challenges, their development. And I want to bring these experiences back to congregations and groups in Württemberg.” (Heike Bosien)

What does Mission mean to you? Rev. Lee, Jung Gon ( Presbyt erian Church of Korea):

“Mission is great duty of all Christians. The goal of Mission is spiritual and holistic salvation. Mission needs unity and cooperation among all churches and organizations and various strategic approaches. To do mission is to show the Kingdom of God, especially in three areas: creation, celebration (to show how to be saved from sin), peace (to make peace with others”. Mission is demonstrating the peaceful life.) Friederike Faller (Evangelical Church of Württemberg, Berlin, Germany) “For me, mission means that we as the church are sent by God to love our neighbours and let them know by words or deeds that they’re loved by God. As I understand mission, it happens whenever Christians are open for people outside their community.” Aphiwe Mpeka (Moravian Church in South Africa) “To me, mission is to reach out to different places and to different people, spreading and sharing the gospel.”

Rahel Anne Römer (Evangelical Church of Baden, Mannheim, Germany) “I think you need a connection to the people and an exchange about faith to create an interest in Christian beliefs. If I know someone, I can talk with this person about my religion and my beliefs and give this person a chance to find his or her own beliefs. It is important for me to find together with the people

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the answers to their questions about religion.”

Asao Mochizuki (United Church of Christ, Japan) “The high school I graduated from was founded by a missionary 25 years ago. Encountering Christianity there changed my life. Mission work need much time, much trouble, and a lot of people. It’s not easy to find a suitable missionary approach. But Mysterious Hand will guide the missionaries certainly.” “For me, mission is educating people.”

Schulamit Kriener (German East Asia Mission, living in London) “Mission for me means a common understanding of the global Christian community to stand together as one church with a calling to foster a just peace reconciliation among people, contribute to eco-justice and value and protect God’s creation.” “Mission is bridge-building. The Minjung theology described it in that way: Go out of your own safeness.” Emmanuel Tettey (Presbyterian Church of Ghana) :

“For me, mission means, making it possible for people to enjoy the fullness of life. Music is a very big part of mission. The music excites people. It makes people lively. For us in Ghana, music is a very big issue in mission work.”

Rev. Elizabeth Aduama (Presbyterian Church of Ghana) :

“We always see the Church as being in motion. It’s a duty to go out and make disciples. The message must always go on.”

Rev. Heike Bosien (Evangelical Church in Württemberg, Germany) “Mission today is an open process of listening to one another, sharing experiences from different churches and backgrounds in the world. Mission today is a dialogue among brothers and sisters in the likeness of God.”

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5. The Presbyterian Church of Ghana - A Tanker of Faith with Deep Roots in the Whole Country

The Presbyterian Church of Ghana (PCG) is the oldest Christian church in Ghana and also a product of ecumenical missionary enterprise. It was founded in 1828 through the efforts of the Basel Mission. Along the line, Jamaican Moravians with African descent were recruited purposely to help convince the people of the Gold Coast that the Christian religion was not reserved for Europeans alone. This was a response to the chief of Akropong, who challenged the European missionaries to show him an African Christian to proof that Christianity was not a religion of the European. The request of the Chief was granted and this led to the conversion of the chief. This was a huge catalyst to the mission and has provided some grounding for the PCG.

During World War I the Church of Scotland was asked to assume responsibility for the mission in the then Gold Coast since the British territory was no longer a safe haven for Germans and Swiss. In 1926, the PCG became an autonomous church and adopted its present name. Today, the church has about 812,000 members in about 4,000 congregations all over Ghana as well as in Europe, North America and Australia. The PCG commits itself to educational and health care work, maintaining educational institutions which range from kindergartens and primary schools through to junior high schools, senior high schools and vocational schools. In the tertiary sector of education it runs several teacher training colleges and since the end of 2003, it has been operating its own University with seat in Abetifi. Pastoral education takes place mainly in Trinity Theological College in Legon, a seminary under ecumenical sponsorship. There are also a number of Lay Training Centres where members are trained for Lay and Ordained Pastoral work.

The church sponsors five hospitals, several regional clinics and mobile health units which work closely together with state health services. In addition, it maintains a number of agricultural projects, especially in the North of the country.

The PCG understands its charitable welfare and social organisations to be spreading the word of the Gospel in a holistic way. In the main, the church sees its existence as missionary. The strongly charismatic "Bible Study and Prayer Groups" exert a growing influence on the whole church and together with their evangelisation activities belong to the dynamic part of the church. Due to their work, the number of parishes is increasing. The centre of church life is the Sunday worship service. The associations for children and young people, men and women, music and choir groups all play a prominent role.

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6. Addressing the Questions – Discovering the Challenges of today

At the EMS General Meeting in Arnoldshain, Germany in November 2014, a working group began preparing for the Team Visit process by drawing up a list of questions which guided us during the visit in Ghana and our encounters with members of the PCG.

During our reflections at the end of the team visit we identified nine mayor issues, which should be further discussed in the EMS. These issues are the following:

- A) “The relationship between Gospel and Culture”. In several places we have heard that we need an ongoing process to “ Africanize Christianity”. That still today the “Africanization of Christianity” is one of the challenges facing the PCG. The question, what this really looks like, produces a large variety of answers. The realisation and implementation of this aim seems to be disparate.

- B) “Mission through Education” – In a time when the government has been given extensive control over most PCG schools, the church finds itself asking how mission through education can best be retained?

- C) “Impact of Mission History on PCG today”. It was amazing for us to realize how strong the reverence and adoration of the ancestors is in the Church in Ghana is. To what extent must the global mission history impact on the mission of the Church today?

- D) “Salvation in other religions?” Through its Peace project and other forms of cooperation with Muslims, the PCG shows respect and tolerance towards Muslims in Ghanaian society. The theological question here is: is salvation as offered in the Islamic faith valid, even for Christians, or is Jesus Christ is the only way to God? How can the Church continue to engage in interfaith relations and dialogue without neglecting her mandate to evangelize and do mission?

- E) “Church and society in mutual relation”. The PCG practises a “Mission to the palace” that means that the Church is involved in the lives of traditional leaders. What should be the terms of engagement between the Church and traditional leadership? How about ‘mission to the state’? How can the Church engage the politician and get involved in political life as the voice of the voiceless?

- F) “Pentecostalism, Charismatic and Apostolic Churches in competition”: Inside and outside of the PCG there are charismatic initiatives on the one hand and traditional ways of worshipping on the other. How can the Churches bring these different strands of believers together?

- G) “Mission Strategies in Ghana during the last two centuries”: In the history of the PCG we see an important influence of the West Indies, of indigenous peoples, the use of mother tongue languages etc. In addition, the Basel Mission was never involved in the slave trade, meaning that its reputation is positive to this day. For the work today it is important to remain conscious of that learning process.

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- H) “The presence of the church in social service”: Even today, the presence of the PCG in Diaconia, Education, Health and Social Services is immense. But how to deal with economic pressure in these areas? Wise behaviour and prudent action is necessary.

- J) “Reformation in the past and the meaning of Reformation today”. Through the missionaries, the Reformation came to Ghana. “Our Luther is Zimmermann!” said Rev. Roger Wegurih. But what does Reformation mean today?

These nine topics were deeply discussed in the group during the team visit. The two Ghanaians in our group, Rev. Elisabeth Aduama and Emmanuel Tettey, helped us to understand what we heard in the encounters with people in different places.

In the following part of this report we try to give answers to the list of questions of the EMS General Meeting in Arnoldshain November 2014. It was not so easy to get answers to these specific questions in the different encounters we had in Ghana. Our hosts were more interested in discussing their work than reflecting with us on specific questions.

The questions outlined above are adapted versions of the specific questions given by the EMS. They have been reframed, based on our encounter with the PCG. Our discussion and responses are not exhaustive. The EMS Fellowship can further reflect on these questions as given above in the light of the situation of the PCG.

Questions for all EMS Team Visits 6.1. HOW DOES THE PRESBYTERIAN CHURCH OF GHANA UNDERSTAND MISSION IN TODAY’S WORLD? DOES IT HAVE MISSION STATEMENTS? IF SO: WHAT TOPICS DO THESE STATEMENTS ADDRESS?

The Vision of the Presbyterian Church of Ghana is the following: We want “To be a Christ Centred, Self-Sustaining and Growing Church.” Therefore in 2006 the church formulated a strategic plan for ten years. The content of this strategic plan is the statement titled “Our Mission”. The mission statement of the Presbyterian Church of Ghana leads to the development of objectives and strategies to enable the Church to realize its vision. The focus of the PCG Mission is: “To uphold the centrality of the word of God and through the enablement of the Holy Spirit, pursue a holistic ministry so as to bring all of creation to glorify God.” Concretely, the PCG wants to:

A) Mobilize the entire Church for Prayer.

B) Improve Church Growth through Evangelism and Nurture.

C) Attain self-sufficiency through effective resource mobilization.

D) Promote socio-economic development through advocacy and effective delivery of social services.

E) Uphold the reformed tradition.

F) Cherish partnership with the worldwide body of Christ.

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We found the PCG Mission Statement as a poster every place where we met people. Here in Anum in the Volta Presbytery.

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Mission is “not just preaching to the people. It is also giving them the opportunity to live independently”, explained Rev. George Kwame Acheampong in Kwahu-Abetifi to us. “We have established a farm where we want to train people”. Mission is always holistic. “The social lives of people should also be the concern for us”, said Rev. Acheampong. “We have a lot of youth. The church would have to provide education, employment, health etc.”

6.2. WHO ARE THE AGENTS OF MISSION IN THE PCG? “There are no passengers on spaceship earth. We are all crew” (Marshall McLuhan). That means that every member of the church is an agent of mission. When the missionaries came to Ghana in 1828 they were seen as agents of God’s Mission. But it was quickly clear that they could achieve nothing without the help of local people. “Culture and language [is something] you must know before converting people”, said Rev. William Kwabena Ofosu Addo (Former National Director Missions and Evangelism for the PCG). “The role played by the indigenous people shouldn`t be missing”, says Emmanuel Tettey. “We are always forgetting the black missionaries. For example Rev. Asante, the first ordained black minister”, adds Elisabeth Aduama.

What has priority? What comes first? A, B, C or D? We had no consensus on it. Neither did our hosts.

Tettey provides further detail: “The PCG has a strong force of lay people who support the ordained leaders in pursuing mission. The National Union of Presbyterian Students in Ghana (NUPSG) with its sub-group, the Presbyterian Students-In-Church Evangelism (P-SICE) play a key role in evangelism. The general youth also have a similar evangelism program. Each congregation is supposed to have a group by name ‘Bible Study and Prayer Group’ (BSPG). The BSPG has part of its mandate to evangelise and plant new Churches. All the missionary work of the PCG is coordinated by the Department of Missions and Evangelism which is operational at all levels of the Church. There is also the Department of Development and Social Services which sees to the rendering of social services in order to fulfil the holistic mission of the PCG. The ordained pastors and in some cases Catechists hold the ultimate responsibility as agents of mission for the PCG at the grassroots but much of the work is done by lay volunteer young and old members of the PCG.”

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6.3. WHAT ROLE DOES EVANGELIZATION PLAY AND WHAT FORMS OF EVANGELIZATION ARE DEEMED APPROPRIATE?

As Chairperson Rev. Ansa-Peasa of Akyem Abuakwa Presbytery explains: “What we use for Evangelism is a peace-concept for the youth. That has to work through education and medicine…. When you try to evangelize you need something attractive to catch people. So we use music. When you sing people will definitively come! Today we are also using football to catch the youth. One hour of football, one hour of salvation message, and again one hour of football. It is very effective. We also use cinema for evangelism among the youth. Our plan in Akyem Abuakwa Presbytery Akyem is to have a full-time evangelisation manager. ‘To win one soul in your neighbourhood’ is one of our campaigns. It is coupled with welfare for church members and social work for non-church-members.”

Poster in the Presbyterian Church in Kumasi

“The missionaries in the 19 th century used street evangelisation”, says Rev. Asiama-Koranteng. “They sang to attract people. The missionaries started by singing simple songs.” But they didn’t stop there, Koranteng underlines. “They saw that the land was very fertile. So they introduced new farming methods and new crops: Cocoa, Cocoyam, Papayas. They distributed the fruits only to those who were members of the Presbyterian Church.” Agriculture became a mission method. So these narratives tell of the method of evangelism used by the PCG. Different methods are used depending on the target community but what is mostly used is the ‘house-to-house’ or one-on-one evangelism, open air crusades. These are generally accepted forms of evangelisation in Ghana.

Worship in Ebenezer Church / Accra Women’s’ Fellowship Group Akropong

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The PCG sees evangelism as a critical means to improve Church growth. Biological growth has not yielded much satisfactory results for the PCG so she is pursuing evangelism to draw people to Christ and also increase the numerical strength of the Church. At the national level, the PCG has a ‘mission blueprint’ to guide her mission and evangelism work. The holistic mission included the foundation of schools, the education of all people, the translation of the bible, health and agriculture.

6.4. HOW ARE OTHER RELIGIONS SEEN VIS-À-VIS SUCH CENTRAL THEMES AS SALVATION OR REDEMPTION? The answer to that question depends on the person to whom you are talking. There are very close relations and also good cooperation with Muslims in different areas. For instance the peacemaking project and the activities of the Presbyterian Interfaith Research and Resource Centre through which Muslim women meet Christian women, Muslim youth meet Christian youth, Muslim men meet Christian men. They discuss the vision of peace as a holistic concept for our daily lives.

Reception of the Team in the new Church House, or General Assembly Office (Photo: NN)

Systematically and theologically spoken it is much more difficult to give an answer. In our meeting with PCG Moderator Rt. Rev. Prof. Emmanuel Martey we got the following answer: “The only eternal saviour is Jesus. If you don`t have the Spirit of Christ there is no salvation (Romans 8:9).” People of other religions “will enjoy ‘bios’ (the Greek word for ‘life’) but not eternal life.” Yet salvation is not genetic. To become a Christian is not sufficient. You must join the born again movement.” Our question is this: If this position is consensus in the PCG, what about families in which the relatives belong to Christian and Islamic Faiths?

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6.5. TURNING NOW TO THE CURRENT 500TH ANNIVERSARY OF THE REFORMATION:

In what way is the central protestant doctrine “justification by faith alone” a part of the PCG’s mission understanding? What is the foundation of PCG’S ethical teachings and how does this foundation relate to the core Reformation insight “by scripture alone”? To what extent does the PCG understand itself to be in a process of ongoing, continual Reformation? The PCG has ‘justification by faith alone’ as one of her key doctrines which informs the teachings and content of her mission and evangelism activities. The PCG also believes in the centrality of scripture (sola scriptura). As a way of always reminding her members of this belief, every chapel of the PCG has a large Bible lying open on the altar table. It affirms the centrality of the gospel, which in turn serves as the foundation for the ethical teachings of the PCG.

Luther in Ghana? Luther was never in Ghana but his approach of translating the Bible into the vernacular was brought to Ghana by the missionaries.

“The Reformation came to Ghana with the missionaries. The fact that they were not involved in the slavery trade gave them credibility compared to other missionaries. The Basel brought us the Bible. The Bible is as fresh as the newspaper this morning”, says PCG Moderator Martey. The proposition of a member of the team, Emmanuel Tettey appears to be an apt description of the PCG’s disposition towards the Reformation. The concepts of the church cannot be static. The church needs a responsive setup, a constant, ongoing and continuous Reformation. We need to move people. We need to reform every day depending on the situation of every day.

“God`s word is powerful. Every church should be charismatic. If you do not believe in the gifts of the Holy Spirit you are not a church. Every church has to be Pentecostal, added PCG Moderator Martey.

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6.6. ARE DIACONAL OR SOCIAL COMPONENTS A PART OF THE PGC MISSION CONCEPT? IF SO, WHAT ROLE DO THEY PLAY?

The PCG has as part of her mission statement, to ‘pursue a holistic ministry so as to bring all of creation to glorify God’ by ‘promoting socio-economic development through advocacy and effective delivery of social services’. This is in continuity with the very beginnings of the church in 1828 until the present day ‘Taking care of the people is a part of mission’, says Elisabeth Aduama. It is closely connected. God has called us into the world for a purpose.

The Swiss Ambassador to Ghana, speaking during a Symposium in Accra to mark the 200th Anniversary of the Basel Mission, supported this approach to mission: “Basel was a philanthropic centre in Switzerland when the Basel Mission started its work. Humanistic values, in which community and society are at the centre, also influenced the Basel Mission”. .

The diaconal work of the PCG is planned and worked out by the Department of Development and Social Services which was set-up mainly for this purpose. The diaconal work of the PCG reflects in the areas of Agriculture, Health and Education. The PCG has hospital, clinics and hundreds of school including primary schools, high schools, teacher training colleges and universities. In the past, the Church effectively used her schools as a means for mission, leading people to Christ and shaping the moral character of her students. But at the moment, the Church has little control over most of the schools since the government has becoming assumed a controlling stake.

When we talk about social life we should not forget, the palace and the chiefs as an important aspect of Ghana's traditional political structure. The chief is thought to be a mediator between the ancestors and the living. The ancestors provide the living with all they need. Therefore the living have to bless them and to live with them in peace and harmony. The church with its social, medical, and educational work fulfils its role as Church looking for the Kingdom of God.

6.7. ALL OF THOSE INVOLVED IN THE TEAM VISITS, BE IT THE VISITORS OR BE IT THOSE BEING VISITED, ARE PART AND PARCEL OF THE “EVANGELICAL MISSION IN SOLIDARITY”. WHAT IS THE CONNECTION BETWEEN “MISSION” AND “SOLIDARITY” IN THE PCG? IN WHAT WAY IS THIS CONNECTION BEING LIVED OUT IN ITS ONGOING WORK?

During our Visit the word “solidarity” didn`t appear often in our conversations. It is a duty for the Church to be present for those who need help, for those who are poor, for those who are ill, for those who need education, for those who need comfort. It is the attitude of Jesus to be present for the marginalized and those in need. But the word “solidarity” is not the matrix of identification. “Mission” is the wording which is used in every conversation and for every area of church life and church work in the PCG. Mission is the umbrella for the whole of what the PCG is doing. When other churches are talking about strategies and aims to achieve the PCG would always talk about their specific Mission.

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6.8. IN THE END: WHAT IS THE OVERALL EFFECT OF MISSIONARY ENDEAVOR AS UNDERTAKEN IN AND BY THE PCG?

Andreas Riis, who with others established the first mission station of the Basel Mission in Akropong, put it in this way: “The aim is not to make them Christians”, but to give them the values of Christian living, “to give them moral standing.” Emmanuel Tettey, some 165 years later, uses these words: The PCG is a growing Church with a holistic mission. Mission is holistic when head, hand and heart are touched by the mission of God. To do mission is to reach out to the head and the heart, the hands and the souls of the people.”

Ebenezer Church, OSU 20 th of September 2015 (Photo: Heike Bosien)

Tettey continues: “The missionary endeavour of the PCG has made a great impact on the whole country as reflected in the areas of education and health. The Church is also held in high esteem by the society due to her goodwill. Internally, the PCG has also seen some growth resulting from her missionary endeavour even though at a pace slower than the annual 10% growth rate aimed at by the PCG’s strategic plan. But in spite of the gains made, the PCG still faces some challenges which limit the impact of her missionary work.

The increasing charismatic and Pentecostal movement means that a lot more has to be done to attract especially the youth to the PCG. False teachings by some pseudo-Christian groups and economic difficulties are all part of the difficulties that the PCG has to overcome. In facing these challenges, we recall the example of Fritz Ramseyer, one of the early Basel Missionaries to the then Gold Coast. Ramseyer was put in a forest and he had to battle the wild animals for his life. But Ramseyer triumphed with the use of just a bell to ward off the animals whenever they approached. So, the question now is what is the bell for the PCG and the worldwide Church today to overcome the challenges of mission? This is a question upon which the Church must continuously reflect order to maximise the missionary impact. God offers us creativity. Mission gives us the land to live this creativity offered by God. “

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Some of the major issues of our discussions:

Relationship between church and society and the “Mission to the Palace” (Schulamit Kriener)

The palace and the chiefs are an important aspect of Ghana's traditional political structure. The chief is thought to be a transmitter between the ancestors and the living. The ancestors provide the living with all they need. Therefore the living has to bless them and live with them in peace and harmony. Although colonisation introduced the modern political system to Ghana, the institution of chieftaincy still exists and is socially and politically influential.

Historical Importance of chiefs for Christian mission Chiefs were essential for the success of the early missionary work. The chiefs' reaction to the arrival of the missionaries varied in different places. But whenever the missionaries could settle it was due to the hospitality and openness of the local chief. Some chiefs were curious yet some welcomed the European missionaries and accommodated them in their palaces. Sometimes they even healed them when they suffered from tropical diseases. They often tolerated the missionaries’ activities and gave them land. Some of the traditional rules (e.g. do not kill, do not commit adultery) were similar to those propagated by the Christian missionaries so the chiefs were able to understand the purpose of the missionaries’ work and embraced it.

Visiting the Paramount Chief of Odumase-Krobo, 18 th of September 2015

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Some challenges

An important question for Ghanaians is whether a chief can be a Christian and at the same time have a mystical relationship with the ancestors. Some chiefs became Christians but regarded the Christian God just to be one more amongst a number of other gods. This misunderstanding sometimes led to rejection when it was later discovered. The chiefs often regarded Christianity as an imposition upon their religious and political life. On the other hand, the missionaries also distanced themselves from everything traditional that was related to chieftaincy. The missionaries operated a ‘Salem’ system where a community was created for new converts so to distance them from all the others and the shield them from traditional rules.

Only a few years ago, the church started rethinking its relationship with the chiefs and the concept of the “mission to the palace” developed. Now, pastors see it as part of their mission to get closer with the chiefs and to see them as part of the society the church is serving. In some areas, pastors visit the palace regularly to attend political meetings and pray for them. Some festivals are held in the church as well. Chiefs are valued more for their contribution to the successful settlement of the missionaries and we have observed the request for scholarships for the chiefs’ children for church institutions or acknowledgement for the chiefs' historical role.

Chiefs often find themselves in difficult situations nowadays. Sometimes a person is an active church member and regards himself to be a Christian. However, when he gets appointed to be a chief to serve the community he is torn between his responsibility to society and the commitment to the church. The chiefs are often excluded from church life, especially such sacraments like the Holy Communion and they feel neglected. They are hurt since they often think of the church as an important part of society and are even proud of its achievements. We learned about one chief who was a Christian believer and became a chief under the conditions not to perform ancestral rites, not to marry “stool wives” and not to undergo slaughtering ceremonies. Pastors can end up in situations where they have to be very spontaneous and flexible to meet demands of chiefs and at the same time stay faithful to Christian principles and convictions. For example, one Ghanaian pastor told us that she did pray with a chief before he died and accepted him back as a member of the church despite his absence in church services for several years. However, the chief was supposed to be buried in a traditional way, at night in a faraway place where the ancestors could bring him home. The pastor therefore decided not to exercise the Holy Communion with the chief before he died.

It was moving to see how well the first missionaries and some chiefs coexisted in some places. Missionary Ramseyer lived for 10 years in the palace of a chief where traditional rites were practiced in the morning and Ramseyer called people into the palace for a Christian service right after the rituals. This history raises the question of what brought about the distance that exists between church and chiefs today but also gives hope that coexistence is possible.

Church and politicians of the modern political system

Church representatives told us that they do not have to reach out to politicians of the modern political system as a lot of them are Christians. It is common for politicians to pray before their meetings. They also use churches for their campaigns. Moreover, the PCG has the tradition of producing a communiqué for each annual General Assembly. This communiqué was presented to the public by the PCG Moderator in the first week of September 2015. The PCG's Committee on Church and Society, which is belongs to the Department of Ecumenical and Social Relations (ESR), prepares a

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draft for the communiqué each year. This draft is then discussed at the General Assembly and presented to the public at a press conference.

The PCG as a Pentecostal, Charismatic and Apostolic Church (Friederike Faller) During our Team Visit the topic of Pentecostalism came up when we visited the Grace Congregation of the PCG in Akropong. We learned that in this congregation the focus is on deliverance services which are held on weekdays. They attract many people even from faraway. It was the visit to that church and the discussion we had there that made us think about the issue during the whole visit: How do Pentecostal forms of piety influence PCG? How should PCG react to the growing number of Pentecostal churches? In Kumasi we had the chance to ask former PCG Moderator Rev. Dr. Samuel Prempeh about his thoughts on dealing with the growth of Pentecostal churches. According to him the main emphasis of those churches are the Holy Spirit, prayer and the fellowship with local people. The lack of these elements within PCG made Pentecostal churches attractive even for PCG members. As a solution PCG has been trying to fulfil those neglected needs within its own work. One example for that is the establishment of Bible study and prayer groups within PCG where people can pray together and for each other. Prempeh emphasized the need to learn from other churches and see them as colleagues: “We see them as colleagues, not as enemies.”

The current PCG Moderator Emmanuel Martey underlined that every Church of Christ must be Pentecostal, charismatic and apostolic. Instead of using those attributes for particular kinds of churches, he used their literal meaning to explain their universality: Every church is apostolic if it follows the traditions of the apostles. Every church is charismatic because every Christian receives the gifts (charismata) of the Holy Spirit as he/she is baptized. He illustrated his point of view with the picture of a soup which doesn´t get its name from its only ingredient but from the ingredient which is

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the most important. That means that even when a church doesn´t have the word “charismatic” in its name, it still contains charismatic elements.

Visiting “Grace”, a PCG Congregation in Akropong where Redemption Services take place during the week.

We also learned that in Ghana churches usually are called either Charismatic/Pentecostal, Apostolic or “Orthodox”. The latter doesn´t refer to orthodox churches as the Russian Orthodox Church but to mainline churches, e. e.g. the Catholic Church or the PCG. The influence of Pentecostalism/charismatic elements in the PCG can be seen in deliverance ministries, in the establishment of prayer centres and also in church services which– like Pentecostal churches – use simple songs with many repetitions. It´s also interesting that PCG has strongly emphasized the importance of the Holy Spirit during the last years which is evident in the annual mottos given to it by the General Assembly Council. All these examples show that PCG tries to incorporate influences from the Pentecostal churches and to emphasize the use of the gifts of the Holy Spirit as it sees itself as a Charismatic church. Questions: When we visited Grace Church, Rev. Edwin Buertey told us that deliverance ministries show what it means to be African and Christian at the same time. How does that connect to the fact that Pentecostal churches are a global phenomenon, growing strongly not only in Africa, but also in Latin America and Asia? How far can the incorporation of Pentecostal ways of piety go without PCG losing its specific character?

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The use of new songs and different types of worship is always also an intergenerational issue. How does PCG balance the needs of the different generations? We were told that it´s a “spiritual hunger” which pushes people from PCG to Pentecostal churches. What can mainline churches do to stay in touch with the needs of their members? We were impressed that PCG seems so open to learn from other churches. In our own contexts, are we ready to do so as well?

The reformers of the 16 th century and the missionaries in Ghana – contextualization of the Gospel

When Martin Luther translated the Bible, he wanted all Christians be able to read the Gospel in their mother tongues. The reformers of the 16 th century empowered lay people by underlining the importance of Christian values and practice in the daily life of every person. “Justification by faith alone” put a limit to the power of individual clergy and the influence of the Catholic Church of the 16 th century. We find the same contextualization of the Gospel in the mission history of Ghana. The missionaries of Basel Mission in the 19 th and 20 th century only succeeded because of their effort to learn local languages and to translate the bible into several of the indigenous languages like Ga, Twi, Dangme and others. They helped to transfer spoken languages into a written ones. Inculturation of the Gospel through translation of the scripture must be seen as a unique link between the reformers of the 16th century and the missionaries of Basel Mission who came to Ghana in the 19 th century. But what does Reformation mean today for the PCG in Ghana? Rev. Ansa-Peasa, Chairperson of Akyem Abuakwa Presbytery says: “We need particular Reformation. The concept of the Church is not static. The Church needs a responsible setup. We need to move people. We need to reform every day depending on the situation of every day. A contextual Reformation is needed.” In many parts of the Ghanaian society, the traditional religion and the spiritual rituals are present and accepted. The Christian faith and the belief in Jesus Christ limit the influence of power of idols, shrine and ancestors. Reformation in this dimension means liberation of an individual from oppressing structures in the past like today. The challenge of today for the church in Ghana is the coexistence of elements of traditional religious practice and Christianity. The core Reformation insights “by scripture alone” leads to liberation. The question that remains is if there is a model of coexistence of Christian life and traditional religion. To what extent can the church be present in the system of chieftaincy and palace polity?

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6. Word of Thanks

Words from a participant written in a letter back home: “I praise God who made this trip possible for me and the rest of the team. It is by his grace and it was by him alone (Gye Nyame). I thank the EMS for the trip and all arrangements. I thank the he Presbyterian Church of Ghana for the welcoming and the hospitality. I thank the Team which I participated in and worked together with. I really appreciate it. I hope to hear from everybody again.

May the grace of God keep brooding over us like a hen, to be productive in His Kingdom. Blessings.”

Are we really so different? The Chief of Odumase-Krobo in conversation with Heike Bosien.

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Appendix I: A Short Mission history written by strangers and lay people who discovered the Ghanaian context and the Presbyterian church of Ghana for the first time

ABOKOBI - A Christian village Abokobi was the first place we visited in Ghana. It is a “Christian” village founded by Johannes Zimmermann, who translated the Bible and many Christian hymns into the Ga language. The village is unique as the chief is not appointed in a traditional way but is elected in the Church. A potential chief has to be an active Church member before he can be nominated. We also visited the cemetery where a few of the first missionaries have been buried. Originally, the missionaries decided to settle in Abokobi after there had been tensions between the population and the British colonial power. Today, there is a Women Centre in Abokobi which serves as a meeting place for all kinds of seminars and also has a hostel to accommodate visitors from abroad. In Abokobi, we learned about the Salem system. This system was developed by the missionaries. All over Ghana you can find Salems. These are Christian quarters that were built for newly baptized Christians. There were a few push and pull factors that caused Christians to move to the Salems : people wanted to live together with other Christians to be able to lead a life that was mainly guided by Christian values. Many people also had conflicts with their communities when their Christian beliefs were contradicting with traditional rules and the traditional life style. For example, using drums or dance was seen as to be part of the fetish religious life. These Salems caused families to be split and divided the society.

Regarding Materials for an Exhibition about Basel Mission in Ghana (Rev. Lee in Abetifi)

AKROPONG: A purpose and good health: the main conditions for successful missionary work Another missionary, Andreas Riis, settled in Akropong due to its very conducive weather condition. The town is located in the mountains. Hence, mosquitos and malaria were not as wide spread. Moreover, the special relationship between Andreas Riis and the local chief was essential for him to continue his missionary work. Before the chief was ready to accept Andreas Riis and his beliefs he requested to see a black person who had been baptized. It was

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decided to bring Moravian Christians from Jamaica. As soon as they arrived, the chief could be convinced that Christianity is not only a religion for white people. Education was one means for Andreas Riis in his missionary activities. The very first school of Ghana was established, also called the mother of education. This school became a training college for teachers. In one way or the other every school in Ghana can be said to have benefited from the missionaries work in Akropong since all teachers were educated here before they were sent to other places. In 1987, the Akrofi-Christaller Institute was established.

Sunday Worship in Akropong: Drums, Dance, Sermon, Chorals 180 Years of Worshipping in that place.

This is the first private school in Ghana that has a government charter to award PhD degrees. It is a private university belonging to the Presbyterian Church of Ghana without affiliation to another university. Kwame Bediako is one of the most influential academics who started and taught at this institute. His main academic interest is the relation between culture and religion. He famously asked the question: “How can you be a Christian and an African at the same time.” The Akrofi Christaller Institute trains theologians and pastors from various Churches including charismatic and Pentecostal Churches from various countries in Africa and across the world.

The school for the blind is another achievement of the missionaries. It started in 1945 with four students. First, blind people were taught basic skills to survive in their daily life and take care of themselves. Later, when the potential of the students were discovered, the school also offered higher education. One of the school teachers, who himself is blind and a former student of the school, told us that the school is a school like any other and that there are currently 300 students. There are also training programmes for people who have become blind through an accident and come to the school to learn to deal with their new situation.

The congregation of another PCG church, Grace Church, is quite popular for its charismatic practices. For charismatic programmes on weekdays and weekends several thousand people gather in the church. These people travel to the church from different areas of Accra, but also from other cities and villages for the area for prayer and deliverance services.

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This church stands today at the site of the first congregation in Akropong

ABETIFI: Coexistence of Christians and chiefs is possible Ramseyer, a Swiss born missionary, passed through Abetifi as a captive of the Asante people in a time of war between the Asantes and the Guans. The local chief welcomed the European captives to his palace and his traditional doctor healed Ramseyer from a disease. After the war, Ramseyer returned to Abetifi to start his missionary work in this area due to the warm welcome he had experienced before. He lived in the palace for 10 years practicing his Christian services with locals in the palace after the palace´s fetish priest had finished his ceremonies. Ramseyer wanted to buy some land of the chief for his missionary activities. Instead he was given a piece of land in the mountains where wild animals were living because the chief did not want to sell his land. Ramseyer was not discouraged but brought a bell from Europe to scare of lions and other animals with the sound. Instead, he was given a piece of land in the mountains where wild animals were living because the chief did not want to sell his land. Ramseyer was not discouraged, but brought a bell from Europe to scare off lions and other animals with the sound. Ramseyer established schools and hospitals in 1899 to help the local people and to spread the gospel. Today, the Ramseyer Training Centre (RTC) is located in Abetifi. The centre offers different programmes to train catechists and people, who are working part time, to become pastors. It also provides so called “special special courses” for people to be trained in an intensive crash course to be sent to villages where pastors are urgently needed. We were told

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that the RTC has had an impressive impact on Ghana´s society. After the independence of the country, there was a time where most people in important social and political positions were Presbyterians.

Women’s Group in Akropong presenting a play based on Ramseyer and his mission. (In the centre Mr Ramseyer himself). Photo: NN

The issue of Islamist fundamentalists was raised by church representatives as recently a young Muslim left Ghana to join ISIS. Also Boko Haram was mentioned as a threat to vulnerable, uneducated and poor people in Ghana. We experienced the challenges faced by the PCG in recording its history. To hear about Ramseyer, we were introduced to different people who orally gave us an account of their knowledge about the missionaries. Occasionally, there were contradictions. The PCG in Abetifi has now started a project to collect all historical evidence and items from Ramseyer and is planning to write a comprehensive history. Abetifi also taught us the importance of patience in the missionary work. Ramseyer stayed for over ten years before he could begin his missionary work properly.

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Reception in the Chief`s Palace in Kubease

Chief of Kubease presenting Banana to Ramseyer and his wife

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”I am a Baselfo” Being a member of the PCG shows that you are a product of the work of the Basel missionaries. The expression “Baselfo” is proudly used in Ghana to indicate their own denominational background. Therefore, the celebration of the 200 th anniversary of the Basel mission was carefully prepared in advance and included a variety of activities. For example, a parade was staged in different areas of Kumasi to show the ongoing presence of the church in society. A brass band and choirs were going through the streets singing and playing music. Moreover, a whole day was organized for young people in a school for them to take part in the celebrations in a fun way. Different sport activities were hold. Also, an essay competition was organized for children to teach the younger generation about the history and to motivate them to write about what they think about their church today and its future.

In the history of the PCG, Kumasi was an important place as Ramseyer was taken there from Abetifi as a captive and was only freed after the British forces had conquered the Asantes. Ramseyer was able to build a church in a place that now is the city centre of Kumasi. The Church building although still there is too small to accommodate all church members and a bigger Church was built. The bells of the Ramseyer Church were imported from Germany.

Visit to Kwaso where some things of Ramseyer were kept for over 100 years.

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A family in Kwaso, which is near Kumasi, has kept old drums, a trumpet and other items that belonged to Ramseyer until today. The items are exclusively kept in a room despite the need for space for the many children of the family to sleep at night. The shocking poverty in some places of Ghana became especially clear in Kwaso where we some members of the group were asked to take children of the family to Europe. The recently started local Presbyterian High School had to use a loan to cover the teachers´ salaries of the year 2014 and is currently facing difficulties to pay off the debt. The PCG is regularly holding worship for about 200 people in the Asante palace to make Christianity attractive to the chiefs and people of the palace. This shows the good relationship between the church and the chief in Kumasi.

Gold mining: source of employment and destruction of the environment – a challenge for the Church While driving through the area of the Akyem Abuakwa Presbytery, our group was shocked by the site of numerous gold mines. We were challenged by the complexity of the mining issue in Ghana. On the one hand, mining provides a lot of people with employment. However, this includes hard and dangerous work in the mines that can collapse on the workers at any time. Some of the workers are very young children. Officially, the mining is illegal but many individuals are bribing public officials and pay the local chiefs for the land they are exploiting. These mining activities have destroyed the environment; forests disappear, rivers are dead and the landscape is covered with up to 40 metres deep holes that are often not covered by the gold miners when they leave. The condition of the land has deteriorated so much that it cannot be used for agriculture anymore. The PCG has started a project in collaboration with a partner church in Aalen, Germany, to go on abandoned mining fields to cover holes which otherwise are a danger to local people, who can fall in them and be injured or die. The first gold mining company was started by missionaries, who used it as an economic activity for the development of the area after gold resources were found. This caused a lot of problems for the Church. Church activities were destroyed because people focused on the trading activities and the religious missionary activities were neglected. Another consequence of the mining of the missionaries is a broad tunnel system underneath the town of Kyebi. This was discovered recently when a worker fell in a hole while digging to construct a well to fetch water. There is a fear that an earthquake could cause the collapse of the whole town due to the tunnels that weaken the foundation of houses. . Another economic activity that was started by the missionaries was the development of agriculture. Seeds of the cocoa plant were introduced. It became a mission strategy to hand out seeds only to farmers, who were Christian. Consequently, a lot of people were baptized. The Chairperson of the local Presbytery told us: “When you try to evangelize you need something attractive to catch the people.” Music is one of the means that is used. Also, a football project is being planned in which the break between the two halves of the match will be used to spread the message of salvation and the reasons to become a follower of Christ.

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Gold mining in an abandoned mine in Kyebi.

All congregations of the Presbytery are encouraged to be involved in diaconal work. Examples for such work are the distribution of food to poor people and the prevention of the selling and consumption of alcohol. We were also told that “the church needs a particular Reformation. Concepts of the church are not static. The church needs a responsible set up. We need to move people so we need to reform everyday depending on the situation of every day.”

“How can we go into the future without remembering our past to have a strong foundation” (Ms Ruben Dagadu) Osu is the place of one of the biggest and richest PCG congregations. This church was built after the first missionaries landed on the coast in Accra next to one of the Portuguese castles. The Church was moved from the original landing site to the Kuku Hill, where today´s Ebenezer Church can be found. Missionary Zimmermann´s wife put a special focus on the education and empowerment of indigenous girls.

The first missionaries were able to gain a lot of land for their activities, which is property of the PCG until today. The construction of the new PCG´s headquarters (Church House) was financially only possible because of the ownership of this land. Otherwise the rising land prices in Accra would have been problematic. The PCG´s Moderator, Emmanuel Martey, told us in the head quarters that “other religions are excluded from eternal live. Eternal live is only in Christ.” We were also introduced to the

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“3H”-method of evangelisation of the missionaries. They tried to focus on the head, heart and hand in their missionary work. That means that missionary work must be planned and organized (head).Love and caring for the targeted people is also essential (heart). Missionary work also needs a practical element like the construction of houses and infrastructure for the people and their training and education to make give them fundamental skills for life.

Symposium 200 Years of Basel Mission – Theatre Project of the University of Ghana School of Performing Arts - Accra about the history of Mission in Ghana

A symposium was also organized by the PCG as part of the 200 th anniversary celebration. Some of the main points made by the speakers at the symposium are the following: - Mission History, the Basel Mission engagement with the indigenous Africans, Rev. Prof. D.N.A. Kpobi: “The missionaries did not value the culture. They did not treat traditional culture like the preparation for the gospel. In every culture, there is an element of God. In every culture there is an element of Christ. The missionaries helped us to identify the Christ element in our culture.” - African Culture and Christian Faith – Gospel and Cultural Issues; Contextualization of the Gospel in the 21 st Century Africa, was delivered by Rev. Dr. Philip Laryea: “They thought culture should not be used as a channel for the mission.” - Traditional Authority and Power – The place of the Traditional Ruler in the Church: Transforming the “Ahenfie”, Rev. Dr. Kofi Effa Ababio: “How can a chief be a Christian and at the same time have a mystical relationship with the ancestors? You cannot take part in the Holy Communion if you believe in your ancestors. The chief is buried

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at night because at night the ancestors are believed to come to bring him home. There are different ways to live together: collaboration competition or antithesis but not syncretism.”

A Purpose Driven Presbytery Rev. Daniel Opong-Wereko, Chairperson of the Anum Presbytery told us right from the beginning: “We experienced Jesus (…) We have our own faith not the faith you have brought to us. The missionaries introduced us to the Christian faith. We believe because they told us about it but now it is our faith and we want to carry it to our grandchildren.” Anum used to be a spring board for the spreading of the gospel in Ghana by several missionaries like Klaus, Fetzer and Rottmann. The missionaries in this area were very concerned about the slave trading and started a cotton farm and trading in palm oil to train people in a business. The purpose was to undermine the slave trade which only gradually disappeared.

Volta Presbytery – Producing Water to Sell in the Country

A purpose driven mission project of today is a school with 105 teachers, 45 non-teaching staff members and 2000-3000 students. A water project called “Salem” serves the Church as an income opportunity by selling water. Currently 5 members of staff are fully employed and are learning to handle a water packaging machine, which was bought for approximately 2,000 Euros. Ground water is used and filtered by two filters before it is packed and stored safely for sale.

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Another very unique and dynamic mission project we encountered is a Computer Training School of the Korean-Ghanaian-German trilateral cooperation. The school was opened in 2004. Since the opening, the school had 33 volunteers from Korea and 10 from Germany. The project therefore is a great opportunity for ecumenical work and exchange of young people from different countries. There is also a “computer school on the move” which moves to remote places to teach computer skills all over the country. In addition, the school trains computer teachers, who can join the computer school on the move. Widows of ministers are supported financially to be able to take care of their families. A prison rehabilitation project was started as well. Prisoners are taught computer skills for a successful life after their prison term. The school has to find a balance between the support of poor students and the sufficient payment of salaries to the teachers. The school also tries to make the school self- sustainable to continue running even without support from abroad.

Senior High School in Anum

The set-up of the organisation is also difficult as all decisions are supposed to be made by members of all three founding partners in three different countries. Challenges in the practical life of the school are the high number of students and the lack of capacity to teach them all. Some students have difficulties to reach the school due to a lack of infrastructure and transportation. Especially the Korean director of the school, Bright Lee, emphasized that the Korean churches value the project as a way of learning that not only material but also spiritual help is valued in missionary work. The school has created a real spiritual international community

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“The missionaries gave us life – thanks to our forefathers for introducing the bible” Meeting Konor, Nene Salite II, the Paramount Chief in Odumase, was one of the highlights during our visit. In a formal setting he told us that the missionaries gave his community life and the concept of forgiveness that was new for a society with very tough traditional laws. He emphasized the role of his great grandfather, who was the chief who had welcomed the missionaries to Odumase. Some of the traditional rules and laws were similar to Christian commandments (e.g. do not kill, do not commit adultery). The palace was therefore able to understand the purpose of the missionaries work, embraced their mission and accepted Christianity. The chief is convinced that Christian values are necessary for people because “you are doomed without Christianity”. His clear words in favour of the missionaries work were touching to our group members and he wanted to know from the Germans how they feel when they saw see the graves of the missionaries (their ancestors) in cemeteries in Ghana.

Konor Nene Salite II, Paramount Chief in Odumase Krobo

Appendix 2: Final Questions for our evaluation after the team visit: 1. Looking back to the days in Ghana, I was surprised that …

- I was surprised about the interest in mission history and the appreciation of the work of the missionaries that we met in every place. - The many stories about the missionaries, the drums and other remains of the missionaries which are still preserved and the nationwide essay composition are examples for that. - I was surprised that Ghanaian Churches have long-time-service near 3 hours.- - I was surprised that the PCG has grown this much in reaching people through education, health and Christian ministry. The [great] number of schools and educational institutions, health centres and welfare programs [was also surprising to me].

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- I was surprised that the members of the PCG were so proud of the work of the missionaries. I didn’t expect a “German history” in the Presbyterian Church of Ghana. - Ghana is cooler than Japan (energy). Christianity in Ghana is so deeply established. Dynamic Christianity!! Powerful PCG! - Looking back, I was surprised that despite our tight schedule, our Ghanaian team members were always taking their time and kept being patient with us and all our questions. I never felt stressed. We always had time for laughter and conversation.

2. The main challenge for PCG in the future is …

- The main challenge for the PCG in the near future is to deal with the growing Pentecostal Churches and their impact on PCG. This raises the question of how Pentecostal practices can be incorporated into PCG without becoming an intergenerational problem and without losing its own identity. - The main challenge for the PCG in the (near) future is to encourage congregation to become the mental leaders in order to overcome the poverty and build social justice. - The main challenge for the PCG is to reach out to the royal houses which hold the traditional African faith which is sometimes contrary Christian / Bible ethics - The main challenge for the PCG is to improve its diaconal work to minimalize the poverty. We saw a lot of children and persons who need more support than education. - The main challenge: The transmission of faith to young people - The main challenge for the PCG in the future is to find a balance: Between the different demands of young and old people; Apostolic, Pentecostal and Orthodox influences

3. I would recommend to the PCG for their mission and church work in the coming years …

- I would recommend […] to stay in dialogue with people of other denominations and faiths. - Regarding Islam, I would recommend not to emphasize so much the threat of fundamentalism but to focus on dialogue with mainstream/moderate Muslims. - I would recommend for the PCG for their mission and Church work in the coming years: To make the Sunday or weekday school for adults; to make congregations’ families to have family service. - What I would recommend for the PCG for their mission and church in the future years is to open an inclusive dialog with royals of the mission areas in Ghana - I would recommend to the PCG to think about the topic of homosexuality under the point of being human and being loved by God. - I’d recommend to PCG to send more Ghanaian missionaries to foreign countries (particularly Japan)

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Visiting the Basel Mission Cemetery in Osu/Accra

4. I learned for my own church and church life at home …

- I learned (…) that the Sunday service can be joyful and enjoyable for the whole congregation as we saw in Akropong. I think that our services in Germany could also be more lively and sociable. One way of the achieving that is to encourage the congregation to interact with each other like in the “greeting” part of the service in Akropong. I also think we can learn from the well-balanced mixture of hymns and new songs, organ / keyboard and band. - I want my church and my family to use the music abundantly including CCM (contemporary Christian music) as well as traditional hymns. - For my own Church and Church life at home is to be inclusive worship service. Congregants have freedom to wear what they are comfortable with, to drum and dance for the Lord. I learned for my own Church and Church life at home to make the services livelier with music and dancing a lot. - I learned for my own Church and Church life: Lively worship. Living close together with the area! - I learned for my own church and church life at home: To keep reminding the young generation of the unique and liberating / positive aspects of their religion and its history; to embrace bands and active contribution of young people in church services (allow everyone to dance).

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Music as an important part of Mission

5. The moment that touched me deeply during the journey was …

- The moment that touched me was … how warmly our team was welcomed in every place we visited. Especially in Kwaso when the whole community welcomed and accompanied us. And also praying for the children there. Our singing and praying as a group. - The offertory time with dancing and joy. The Sunday service atmosphere is very dynamic, deep spiritual joyful and active. The Abetifi Church’s drama by congregations - The moment that touched me deeply during the journey was when watching the missionary role, played by the youth - The moment that touched me deeply was at Ramseyer House when we saw the old drums and the place he lived. Everything was kept carefully. Although the children we met there I won’t forget. - The moment that touched me most: The Sunday worship service in the congregation at Akuapem Akropong. The people praise God using their all: singing, dancing, offering? - Sunday worship service

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Living with the past – Looking for the future. Mission history as a common ground of PCG self-understanding

6. What I didn’t know about Ghana and PCG before I came … - What I didn’t know (…) before I came was that the mission work which resulted in the establishment of the PCG was started by the Basel Mission Society but could only be successful because of the involvement of missionaries of Jamaica. It’s important not to have an Eurocentric view on mission history because without working together with chiefs, converts and missionaries from other countries mission wouldn’t have been successful. - What I didn’t know: Basel mission has devoted itself very strongly to the present PCG and Ghana - What I didn’t know about the PCG is that the mission was spread out through the country and outside. - What I didn’t know about Ghana and the PCG before I came is that the PCG was built through missionaries. - What I didn’t know: many numerous posters about the persons who have gone to heaven. - The moment which touched me deeply was when Elisabeth prayed for Rachel’s father. So spontaneously and warmly! Ghanaians are good in prayer. - What I didn’t know: The strong grounding in history as a way forward; The wide- spread existence of Churches and Christianity all over the country

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7. The words I won’t forget …

- The missionaries came to Christianize Africa. Now it’s time to Africanize Christianity. - “Dan’ase dan’ase, da Onyame ase.” - “Baselfo”! There is a good impression in Ghanaian people about those including churches and Christians who were influenced by Basel missionaries. - These words I won’t forget: “We need particular Reformation. The concepts of the church are not static. The church needs a responsible setup. We need too more people so we need to reform everyday depending on the situation of everyday.” - Word I won’t forget ….. AKWAABA!! This word describes the mind of the Ghanaians - Words I don’t forget: “Without Christianity you are doomed” (a chief said this about his own experience with traditional tough laws)

- The challenges of today can only be faced in dialog with others.

8. What EMS can learn from PCG and the mission history in Ghana …

- Learn (…) the involvement of youth. For example it was impressive to see the service of Junior Youth and how they do most of the service by themselves. It would be interesting to find out how Churches in other contexts can learn from the participation of youth and the generational groups in PCG. - Also the participation and functions of lay persons is something we can learn from PCG

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- How does our “mission to the palace” look in other contexts? Do we try not only to invite people to come but to go and serve them in helpful ways, for example inviting the Chief to lectures about interesting topics. - What EMS can learn? The reasons the Basel Mission has been respected for such a long time in Ghana. - “Africanizing Christians will not change the Christian message but the attitude of African Christians.” - What EMS can learn? To be proud of the positive aspects of the history. - What EMS can learn? The worth of continuation, the worth of seeking future.

9. Closing Song of our Team Visit

Da Onyame Ase’ (Ghana/Twi)

Da na se, da naa ase, da Onyame ase (2x) Afri se oye, na na dɔɔ dɔ-so ooh Da na se, da naa ase, da Onyame ase

Afri se oye, na na dɔɔ dɔ-so ooh Da na se, da naa ase, da Onyame ase

“Thank You God, O Thank You God! You are a wonderful God. Thank You God, O Thank You God! You are a wonderful God.

Because You’re good, Your love is FOREVER!

Thank You God, O Thank You God! You are a wonderful God!”

IMPRESSUM Report: EMS “Mission Moves” Team Visit I to the Presbyterian Church of Ghana Evangelical Mission in Solidarity (EMS) Vogelsangstr. 62, D-70197 Stuttgart, Germany Tel.: +49 (0)711 63678-14; Fax: +49 (0)711 63678-45 Email: [email protected] Web: www.ems-online.org Text: All Members of the Team Visit Editing Team: Heike Bosien / Emmanuel Tettey / Riley Edwards-Raudonat Photos: H. Bosien et al

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