Biblical, Traditional, and Theological Framework for Understanding Christian Prophetism in Ghana Today

Daniel Nii Aboagye Aryeh

• Publisher: Resource Publications
• Year: 2019
• eBook ISBN: 9781498244367
• Topic: Theology & Religion
• Subtopic: Christian Church

The basis for this project is to verify and determine the extent to which contemporary prophetic ministry in Ghana appropriates prophetism in the early church, Corpus Paulinum, and traditional prophetism in Ghana. The spirit of prophecy which was believed to have ceased in Judaism and during the intertestamental period has now been restored at the inauguration of Christianity. Notwithstanding, Paul gave stipulations for prophets and prophecy in the church in 1 Corinthians 14. This confirms that prophecy was a common phenomenon in the early church and Pauline communities. Contemporary prophetic ministry in Ghana claimed to have conformed to Pauline stipulations concerning prophets and prophecy in the church, but what is their level of conformity?Contemporary prophetic ministry is becoming popular due to its appeal and compatibility with religious worldviews and its pragmatic outlook that resonates with the Ghanaian phenomenon of religion. As an adherent of the Akan traditional religion would go to a religious intermediary for ebisa (literally to "inquire" or "ask") into present or future happenings, contemporary prophets have positioned themselves to be agents of ebisa in Ghanaian Christianity. This book explores biblical and traditional understandings of prophetism that have influenced contemporary Christian understanding of prophets and prophecy in the church.

Chapter One

Prophetism in Akan Traditional Religion

Introduction

Prophetism exists in many traditional religions in Ghana. The Akan people of Ghana are not exempted. They have experienced and benefited from the ministry of traditional prophets during difficult and challenging moments. Some have also suffered as a result of instructions by traditional prophets. The goal of this chapter is to explore prophetism in traditional religion as a preamble for later determination of the influence of Akan traditional prophetism, and its impact on the understanding and expression of Christian prophetism in contemporary Pentecostal and Charismatic Churches in Ghana. The chapter undertakes a study of the exploits of the famous Ͻkomfo Anokye, a traditional priest/prophet who assisted in the establishment of the Ashanti Kingdom in Ghana.

The prophetic phenomenon is not the preserve of Israelite religion. Many religions of the world have recorded the activities of prophets and prophecy at various levels of their existence.1 The distinction is that these prophets speak for different deities or God/gods. For example, the Akans have experienced the activities of ‘Priests/Priestesses, diviners and seers’ who functioned as prophets and prophetesses and were consulted on many occasions.2 The services of traditional prophets were frequently patronized. This was due to the communal nature of the visible and invisible worlds in African/Ghanaian cosmology, and the belief in the complementary role of spirit beings to the welfare of humans.

The Akan language is one of the few local languages that has been developed to the literary level starting from the Basel missionary days in 1828; and is being taught in many basic schools, secondary schools, and some theological seminaries. Gradually, it is being used in academic writings. The Akan language belongs to the Kwa group of languages. According to Kwesi Yankah, it is spoken by 42% of Ghanaians as their first language and a good number of Ghanaians as second language.3 Akan is a major language in Ghana with many dialects spoken largely in the Ashanti, Brong Ahafo, Eastern, Central, and Western Regions. The term Akan applies to “the largest ethnic group in Ghana”. They constitute about two thirds of Ghana’s land space and population.4 The principal language of the Akans is Twi. There is the Asante Twi and Akwapim Twi.

At the heart of prophetism in Akan Traditional Religion is the ͻkomfo, a traditional priest/priestess. The term is used to refer to both male and female. Ͻkomfo is singular and akomfo plural. The prefix ͻkom means prophesying “authentically about present and future events under the inspiration of deities” and fo is the person.5 Hence, ͻkomfo is one who is ascetically “disciplined for physical and spiritual alertness, possession/cultic dancing, and above all, prophecy (Akan: nkͻnhyε), help to define and describe the nature of priesthood in Akan Traditional Religion”.6

A Brief History of the Asante (Akan) People of Ghana

The Asante people are part of the Akans with strong socio-political and cultural affiliations and influence. Traditionally, it is believed that they emerged from the earth or the sky. However, research has argued that they hailed from ancient Israel or Mesopotamia. They were part of the Ancient Ghana Empire. From Israel or Mesopotamia, they first settled in the present day Northern Region, specifically Gonjaland in the 13th century when it was a forest zone. 7 By the exploits of the hunters among them, they gradually moved and settled in the present location (in the Asante Region) and lived according to clans: Oyoko, Adako, Biretuo, Agona, Asona, Aduana, Asenie, Ekuona, and Asakyiri.

There are two opinions concerning the origin and meaning of the term Asante. The Asantes used to be vassal to the Denkyira Kingdom (which is also Akan). The responsibilities of the Asantes include sending plantain fiber to the Denkyira Kingdom. In addition, they sent red clay, which was a special commodity at the time. The Akans call red clay “Asan”, hence they were being referred to as Asantefoᴐ, meaning people who dig clay.8 The other view is that, due to the dehumanizing demands and economic exploitation of the Denkyira Kingdom over the Asantes, in 1695, during the rule of King Osei Tutu I, the various clans/states of the Asantes decided to unite and fight to liberate themselves from the rule of the Denkyira Kingdom. Hence the name εsa-nti-foᴐ meaning united to overcome our overlord. The name was later revised/corrupted to read Asantefoᴐ.9

From the above discussion concerning the origin and meaning of the name Asante, it is obvious that there are varied opinions. However, in recent times, εsa-nti-foᴐ is often used as the origin and meaning of Asante due to the bravery of the people. The use of εsa-nti-foᴐ has both political and economic values, while the use of “Asan” as the origin and meaning of Asante limits them to a perpetual vassal state and economically handicapped. The unity and victory of the Asantes over their overlord—Denkyira Kingdom - was precipitated by the traditional prophetic exploits of Ͻkomfo Anokye. I now discuss the history of Ͻkomfo Anokye and then continue to analyze his prophesies that led to the establishment of the Asante Kingdom.

Early Life of Ͻkomfo Anokye

There is no consensus concerning where Ͻkomfo Anokye hails from. It is popularly accepted that he was born to Agya Ano and his wife Kobe on a Saturday in Awukugua, Akwapim in the Eastern Region of Ghana, in 1645 CE.10 He was the only child of the parents after many years of barrenness. It seem to run parallel to the birth narratives of Samson (Judg. 13), and Samuel (1 Sam.1) who later in life undertook landmark events which greatly benefitted posterity. Some believe that Ͻkomfo Anokye was raised at Awukugua, Akwapim but he di...

Table of contents

• Title Page
• Abbreviations
• Preface
• Acknowledgements
• General Introduction
• Chapter 1: Prophetism in Akan Traditional Religion
• Chapter 2: Prophetism in Gã Traditional Religion
• Chapter 3: Early Christian Prophetism in Ghana
• Chapter 4: Phases of Neo-Prophetism in Ghana’s Christianity
• Chapter 5: Contemporary Prophetic Ministry in Ghana
• Chapter 6: Contemporary Prophetic Ministry
• Chapter 7: Prophetism in the Old Testament
• Chapter 8: Prophetism in the Gospels
• Chapter 9: Prophetism in Early Christianity
• Chapter 10: Prophetism in Corpus Paulinum
• Chapter 11: Conclusions, Implications and Recommendations
• Appendix: Images
• References