A HISTORY OF THE APOSTOLIC CHURCH IN GHANA

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FOREWARD

The Pentecostal movement in Ghana, as it was in other parts of the world, had a very humble

beginning, operating initially on the fringes of society mainly. Nevertheless, it was an authentic

move by the Holy Spirit to restore to the Church in Ghana an ignored dimension of Christian

theology. This is the theology which includes God in human history and in the affairs of

individuals and nations; a theology which makes the Jesus who lived and performed signs and

wonders in biblical times the same person who lives today to perform the same signs by the

power of the Holy Spirit through His Body which is the Church.

Pentecostalism has since its inception in Ghana in the early 1930s, through the pioneering work

of Prophet William Wade Harris of Liberia and his disciples, and earlier in some other parts of

Africa had such a profound influence on Christianity on the continent, to the extent that its

'charismatic' derivative has been described in academic circles as one of the most significant

expressions of Christianity in Africa.

This significance is in Pentecostalism's attempt to respond to the existential needs of the African

worldview by providing a personal encounter with God through the power of the Spirit, healing

of diseases and deliverance from evil in all its manifestations. Pentecostalism became in the early

days and even now, Africa's response to the Christian faith introduced to Africa by Western

Europeans. In Pentecostalism, Africa found expression for the Christian faith in molds which

were consistent with African culture; molds which took the African worldview into serious

consideration for relevance.

The history of Pentecostalism in Ghana including its impact on the socio- cultural and politico-

economic life of the nation have began to be chronicled by scholars such as Prof. Kingsley Larbi,

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Susan Hansen, Dr. Asamoah Gyadu, Dr. Paul Gifford, to mention only a few. It is refreshing to

have eyewitnesses to many of the events adding their contributions to enrich the discourse and

especially, to straighten up some of the rough edges.

The team of pastors from The Apostolic Church of Ghana who were directly involved in many

of the events recounted in this work have done the movement and the Christian community a

great deal of good by leaving, as a legacy, the history of the Pentecostal movement from their

eye-witness angle, correcting some impressions which have gained credence for a long time.

So insightful, for instance, is the revelation that the General Council of The Apostolic Church in

Britain did not dismiss Pastor McKeown as a result of the visit of Dr. Wyatt of the Latter Rain

Movement but that by refusing to sign the affirmation of the belief in the tenets of the Church,

Pastor McKeown willingly dissociated himself from The Apostolic Church, probably counting

on the support of the Ghanaian Council which had been pledged at earlier meeting at

Dunkwa-on-Offin.

This erroneous impression was, incidentally, the basis for the hasty decision by the Ghanaian

Church to secede from the mother Church in Britain in supportof Pastor Mckeown’s purported

wrongful dismissal, a prospect which Pastor McKeown may have privately harboured.

Another fact, which many followers of Pentecostal history may find interesting to discover, is

the knowledge which is brought out in this work, that PastorMcKeown, though the first resident

missionary of The Apostolic Church to the Gold Coast was assisted by many other missionaries

from Britain, none of whom supported his autonomy or secessionist idea.

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The Church of Pentecost which eventually became the other protagonist in the conflict on the

side of Pastor McKeown has since her re-designation moved in the spirit of the Apostolic

Movement to become a great force to reckon with on the Christian scene in Ghana.

Kwabena J. Darkwa Amanor (ThD)

International Theological Seminary

Accra.

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PREFACE

The Apostolic Church, Ghana, was certainly the main vehicle used by the Holy Spirit to pioneer

the spread of Pentecostalism in Ghana.

Earlier writers on the development of the Pentecostal movement in the country touched on the

role of The Apostolic Church but not inappreciable detail. This book is to narrate the story from

the horse’s own mouth to set the records straight.

Truth may often not be palatable, especially, when it reveals some of our human failings but the

purpose of truth is not only to make us repent and learn to do better but also to serve as aguide to

others and posterity. The Bible lays bare the truth about every person or thing but it is

remarkable to note that in spite of our human failings, God moves on to build His Church and

will still work mysteriously through our weaknesses to let His purposes prevail. He will indeed

build His Church and the gates of .hell shall not prevail against it.

The Gospel of Jesus Christ is a hydra-headed creature which cannot be killed but will rather

replicate itself into many more entities at every stroke, of persecution or attack-by the forces of

evil.

Members who saw the beginnings of The Apostolic Church in Ghana do marvel at what

stupendous work God has done over the years. The late Prophet M. K. Yeboah of the Church of

Pentecost spoke of The Apostolic Church, the Christ Apostolic Church and the Church of

Pentecost as sisters from the same womb. They are offshoots of the work of the Holy Spirit

from which numerous other Churches have sprung up to cover almost every territory of Ghana

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Pastor Peter Newman Anim, who founded the Christ Apostolic Church, in his last days, had

wished the three churches unite into one big organization, hence, together with the Assemblies of

God Church, the Ghana Pentecostal Council which now embraces almost all Pentecostal and

Charismatic Churches in the Country was formed.

There are some 900 branches of The Apostolic Church in Ghana and each Church would wish to

read their individual history in this book, but that would be too voluminous for the general reader

who would only wish to know what really happened since 1935 when missionaries of The

Apostolic Church set their foot in the Gold Coast at the invitation of the Asamankese prayer

group led by Mr. Peter Newman Anim. The book, however, covers when and how the pioneer

churches were established.

The History Committee of The Apostolic Church comprising Pastor James Ghartey (Chairman)

Pastor P. T. Otchie (Secretary) Pastor H. P. Anaman (Member) Pastor E. A. Ayisi (Member) and

Elder D. D. Lartey (Member) wish to thank God for giving us the strength, wisdom and

knowledge to write this book.

We hereby acknowledge with much thanks to Dr. K. J. D. Amanor of ITS who read through the

manuscript and made several suggestions to the Committee. We are also grateful to the

President, the Vice President and the General Secretary of The Apostolic Church for their

patience, encouragement and the support they gave us to make our work possible. We have to

thank Media Associates for their tireless efforts in typing the scripts over and over again to get it

ready for printing.

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CHAPTER ONE

GENESIS

In moments of spiritual and theological decline in the Church, God has in history, raised up

faithful remnants of men and women whose desire for change and dedication in prayer has

birthed revivals. These revivals have been periods of heightened spiritual awakenings in the

church, which have subsequently affected even the world outside the church.One such periods

was the Welsh revival of 1904-05, a period in which over one hundred thousand people were led

into the kingdom of God. Speaking in tongues, prophecy, among other spiritual manifestations

were experienced during and after the revival. People who vowed not to put out the Spirit’s fire

after these revivals formed groups, and one of such groups that met in a house in Penygroes

Llanelli opened a building called “The Evangelical Church.”

It was around the days of the revival, specifically on the 25 th December 1904 that a miner by

name Daniel Powell Williams (1882-1947) got converted under the ministry of the revivalist

Evans Roberts. Mr. D P Williams was baptised in the Holy Spirit in 1909 and joined the

Evangelical Church a year later in 1910. D.P Williams followed on after his water baptism with a

visit to Pastor W. O. Hutchinson’s Mission Hall in Bournemouth in the company of a friend. The

Spirit of the Lord through a prophecy given at Emmanuel Mission Hall in 1910 instructed Pastor

W.O. Hutchinson and one Mr. J. Dennis to go and anoint “the Lord’s Servant” at a farm where a

number of people had gather in Penygroes. These two were prompted by the Spirit to go and

pray for a sick child along with Mr. D.P. Williams. During the moment of prayer, God spoke

through the lips of Mr. J. Dennis in a prophecy, naming Daniel Powell Williams as the “shepherd

of His people.” This prophecy came in to confirm that which had already been prophesied in

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Bournemouth. Thus, the Bournemouth prophecy was read to those present and Mr. D.P.

Williams was ordained. Majority of the members of the Evangelical Church were not in support

of the ordination. However, God miraculously reaffirmed His choice of Mr. D. P. Williams to be

leader of the group through another prophecy, and this was eventually accepted. This event

occurred in the year 1911. In the month of May, 1911, the assembly in Bournemouth where Mr.

D. P. Williams was now presiding over was described as “The Apostolic Faith Church” in a

magazine, and The Apostolic Faith as was affectionately known was the first Pentecostal church

in Great Britain.

Between the periods of 31st July to 3rd August 1915, the seventh major conference of the

Apostolic Faith Church was held in Bournemouth. The Spirit of God was very much present and

after a word of prophecy stating that “bring your treasure to the Apostles feet”, a cash amount of

over £3,000 sterling was received as offerings. Upon receipt of this money, Pastor D. P.

Williams proposed that a committee of seven men should be put in charge of the offering to

ensure its judicious use. This proposal was flatly refused by Pastor W.O. Hutchinson stating that

the money was his to keep and use as he pleased. This stirred no small misunderstanding

between the two most influential figures in the church. The ramifications of that

misunderstanding led to the convening of an urgent meeting of church leaders on 8th January,

1916 at Ammanford, South Wales. In that meeting, Pastor D. P. Williams asked for all those who

no longer accepted the authority of Pastor W.O. Hutchinson to stand with him and leave the

meeting. As a result, representatives of only three of the churches in Wales stayed on in The

Apostolic Faith. The remaining six (6) churches in Scotland, eleven (11) churches in England,

and ten (10) churches in Wales went with Pastor D.P. Williams to form The Apostolic Church

headquarteres in Penygroes, South Wales.

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Called to share in the five-fold ministry in the Body of Christ was his brother William Jones

Williams. The calling of these two brothers into the ministry of Apostle and Prophet

respectively, together with others who were later called into other ministries, emphasized the

believe in this movement, of the restoration of the New Testament’s five-fold ministry in the

Body of Christ in the United Kingdom and in the rest of the world.

Just within six years, a missionary council was established comprising a 7 member committee

under the chairmanship of Pastor D. P. Williams. In 1922, a meeting was held in the city

Bradford in Yorkshire in the north of England to consider how to fulfil the great commission of

our Lord Jesus Christ (Matt. 28:19). Out of this meeting, the vision of “BELTING THE GLOBE

WITH THE GOSPEL” was birthed. The vessels who availed themselves to be used of God to

establish this movement were not men of stupendous academic learning and their lives bear

semblance with what is said to be how God polishes a man for His holy purposes.

Upon receiving from the Lord in the 1922 meeting, missionaries were being sent where needs

and the Holy Spirit was indicating. The God, who was responsible for the stirring of hearts of the

120 people in the upper room when the day of Pentecost was fully come in Jerusalem, was the

same God responsible for the stirring of hearts of the household of Cornelius in Caesarea. Just as

God in His infiniteness kicked against what was culturally and traditionally prohibited by

granting the household of Cornelius who were gentiles, the same experience the followers of

Jesus had in Jerusalem. He again did the unbelievable by stirring the spiritual hungers of men

and women in a land where the glorious gospel of Jesus Christ was never heard. After many

years of missionary activities in the Gold Coast, there arose in the country, between 1920 and

1930 a hunger and a thirst for deeper spiritual experiences in the Christian lives of many. This

hunger and thirst caused many who had committed their heart to Jesus to seek for spiritual

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guidance by writing for Christian literature from various Christian missions abroad. Amidst this

group, stood a charismatic figure whose legacy will long be told to many generations for his

significant contribution to the spread of Pentecostalism in the Gold Coast, this figure was Peter

Anim.

Peter Newman Anim formerly known as Kweku Anim Mensah (also known as Kweku

Manasseh) was born to Mr. Simon Appiagyei and Madam Hannah Lartebea of Boso in the Volta

Region of Ghana on 4th February 1890. Born a Presbyterian, Peter Anim’s quest for deeper

spiritual experiences led him to establish contact, through correspondence, with an American-

based Christian group known as the Faith Tabernacle in 1917. Anim took an interest in the

religious periodical, The Sword of the Spirit, which was in circulation in the country. Pastor A.

Clark, who happened to be the founder of the Faith Tabernacle in Philadelphia was the editor to

that periodical. Faith Tabernacle had a very strong emphasis on faith and holiness. Anim had as a

long standing “thorn in his flesh”, a chronic stomach ulcer. After contracting the guinea worm

disease in 1921, he resolved to put into practice the teachings on healing from the Faith

Tabernacle. It was a quantum leap in his faith when he realised he was completely made whole.

Anim decided to move in to settle at Asamankese. His decision to relocate from Anum Boso to

Asamankese was not initially for spiritual reasons. Many settler farmers in Asamankese were

from Anum Boso and he had perhaps also joined his people in Asamankese for a similar

purpose. Anim while still at Asamankese had formed a Christian group and now at Anum Boso

was enjoying astronomical growth in numbers by dint of several sick people being healed and

the news spreading to all and sundry. Being convinced of the truth of the teachings of Clark and

his church, Anim adopted the name Faith Tabernacle for his group in 1922.

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The emphasis of the Faith Tabernacle were; personal holiness, persecution as a mark of sanctity,

wrongfulness of litigation, belief in the imminence of the millennium, non-participation in

national celebrations, a distaste for acquiring property because of the imminence of the second

advent, glossolalia experiences regarded as satanic, contrast between the wickedness of this

world and the godly community of the sect, and finally the famous non-use of medicine which

was affectionately regarded locally as “kyiri bentoa”.

In 1926, something happened that toppled Anim’s trust in the organisation his local organisation

was affiliated to. It had been alleged that Pastor Clark was excommunicated for adultery. Anim

later on, through another correspondence, got in touch with another Christian group known as the

Apostolic Faith based in Portland, Oregon, USA. This group was Pentecostal and emphasized the

doctrine of the baptism of the Holy Spirit with the initial evidence of speaking in tongues. Anim

drew the attention of a leading member of the Faith Tabernacle stationed in Accra that the

teaching about the Holy Spirit was correctly in consonance with the Acts of the Apostles Chapter

2, but the Faith Tabernacle sect believed rather in the cessation of the manifestation of the Holy

Spirit through His various gifts in the church. Anim and his group however started fasting and

praying as they were directed to do by the Apostolic Faith for the Pentecostal experience of

Spirit baptism with the evidence of speaking in tongues. After carefully analysing the teachings

on the Holy Spirit in the magazine, Anim found them compelling enough and also scripturally

sound to be embraced. However, not all of Anim’s people accepted the teachings but that did not

succeed in jettisoning Anim’s careful consideration of the teachings from The Apostolic Faith.

The group’s faith in prayer and fasting were rewarded with the baptism of the Holy Spirit as they

had expected. One member of the group by name Stephen Owiredu went to his village at

Brekumanso, near Asamankese and found one of his twin babies sick. As one who believed in

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divine healing, he took his sick child to a nearby bush to pray for the child’s healing. While

praying aloud, he experienced his tongue changing and heard himself speaking in an unknown

tongue. Upon hearing this news at Asamankese, Anim and two brothers, Danso and Abokyi, and

two other sisters, Comfort Nyarkoah and Oparebea went to Brekumanso where a prayer meeting

was organised during which two sons of Owiredu and the two sisters who accompanied Anim

received the baptism of the Holy Spirit. They hailed the phenomenon as a wonderful visitation of

the Holy Spirit and a great breakthrough for the group. For days and weeks, they fasted and

prayed and more of them were baptized with the Holy Spirit. It is at this time that the famous

“ball of fire” was reported to have been seen on the roof of the chapel in which they were

engaged in prayer. The chapel is there to this day at Asamankese.The news of the phenomenon

of speaking in tongues at Asamankese spread like wild fires to the members of the group outside

Asamankese. From various other places, members began to troop to Asamankese to seek the

experience of the baptism of the Holy Spirit. The most interesting one was the journey of elder

Kwadwo Duku who traversed the over 267 km from Atonsu near Kumasi to Asamankese, to

seek the baptism of the Holy Spirit which was graciously granted him. He was followed by more

members from Kumasi all of whose desires for Spirit baptism were satisfied at Asamankese.

Anim was however not among the people to first receive the baptism of the Holy Spirit. His

occurred later on as they continued to fast and pray. All these experiences which hitherto were

only a biblical account which Anim read and was now seeing them in reality emboldened him to

move his group to get affiliated to The Apostolic Faith. To avoid the emotional excesses, which

accompanied the behaviour of the newly Spirit baptized members, Peter Anim wisely realized

the need for counsel and guidance since “God is not the author of confusion” (1 Cor.14:33). The

leaders then agreed and wrote a letter to request of Pastor George Perfect, the then

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Superintendent Missionary sent from Bradford to be in charge of the Nigeria work, and Pastor

Odubanjo, who was the national leader of that country for advice on those matters. This step was

an attempt by Pastor Anim and some of the leading members of the church to seek information

and knowledge about the function of the Holy Spirit in order to address some irregularities that

went on in many of the stations and to prevent future occurrences of such experiences.

In response to that request, copies of a book titled, prophetical Ministry and authored by Pastor

D.P. Williams, the founder and the first president of the Church worldwide, General

Headquarters, Pennygross, U.K. were sent to the leaders in Ghana, by the teachings of that book

the situation was put under and divine order was established. Then on the mandate of the

Missionary Board of the church in Bradford, England, Pastor George Perfect came to Ghana,

then the Gold Coast in 1635 and met the brethren as did Paul to those disciples of John the

Baptist in Ephesus (Acts 191-7). He held special seminar with them for two weeks and studied

the doctrinal statements and practices, which are the 11 tenets, the 8 rules of belief and 8 rules of

conduct of the Apostolic Church, very thoroughly. Then upon their confession, acceptance,

declaration and affirmation to those Fundamental Statements, he received them officially into the

membership of the Worldwide Body of the Apostolic Church to establish the Gold Coast, now

Ghana branch.

During this time his stay at Asamankese, he demonstrated the power of God by casting out

demons and healing the sick by fasting and prayers in the Name of Jesus Christ. He had also

taught sound principles of how to deal with those who are possessed with various kinds of

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demons, to cast out the demon only and how to control and prevent those demons from returning

to the victim or possessing another person.

Anim, therefore, requested for a resident missionary from the America-based Apostolic Faith

Church. In response to his request, the Apostolic Faith directed that since they had, at that time,

not organized any missionary service, he should contact The Apostolic Church in the United

Kingdom which had a well-established Missionary Movement with headquarters at Bradford,

England for assistance. This advice from the Apostolic faith Church was corroborated by Pastor

Odubanjo of Nigeria who had earlier applied for a missionary from The Apostolic Church in

Britain. Anim quickly applied and was informed that a Missionary delegation was being sent to

Nigeria through Accra and would be available for a meeting with him in Accra. It was not until

1931 that three leading men from The Apostolic Church headquartered in Penygroes arrived at

the Accra Port en route to Nigeria on 21 September 1931. Peter Anim accompanied by Godfred

Asare and Alex Ankama, met the missionary delegation comprising Apostle Daniel Powell

Williams, and Prophets William Jones Williams and Andrew Turnbull at the Accra Port at James

Town and later joined them to Lagos, arriving there on the 23rd September 1931. In Lagos,

Anim and his colleagues from Ghana were greatly blessed by the series of revival meetings and

the sound Bible teachings that they received from The Apostolic ministers. As a result, they also

applied for a similar visit of a missionary delegation from the United Kingdom to their group in

Asamankese.

The Missionary Committee of The Apostolic Church, UK, decided that Pastor George Perfect

who was stationed in Nigeria should visit Ghana. In 1935, notwithstanding the opposition that

was being mounted on Anim from Aperade and Pampanso assemblies against the motion, he

succeeded in getting Pastor George Perfect to visit Asamankese on his way to Britain. He stayed

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with the group for 14 days and carried them through the tenets and doctrines of The Apostolic

Church. Anim and his group embraced the teachings of The Apostolic Church and went ahead to

get affiliated with the church. As a result, the name of his group was changed from Apostolic

Faith Church to the newly adopted one, The Apostolic Church. Missionary George Perfect then

ordained Brother P. N. Anim, as leader and first Apostolic pastor of the first Apostolic Church of

Ghana under the guidance of The Apostolic Church of the United Kingdom.In 1936, Pastor

Vivian Wellings, then the Missionary secretary of The Apostolic Church in Britain visited The

Apostolic Church in Ghana at Asamankese. He found out during his visit that there was the need

for a resident missionary for The Apostolic Church in Ghana. On his return to Bradford

therefore, he strongly recommended that a resident missionary should be sent to Asamankese to

nurture the fledgling Church in Ghana

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CHAPTER TWO

CONSOLIDATION OF RELATIONSHIP WITH BRADFORD

The decision to sending a resident pastor to the gold coast was informed by a good report and

recommendation given by Pastor Vivian Wellings, the secretary of the missionary board of the

Apostolic Church in the U.K. The intention was to help build up the vision of the Holy Spirit

work which has briskly began in Ghana. To this end in pursuit of this vision, Pastor James

Mckeown, an Irish who was then one of the ministers of the Apostolic Church in Glassgow,

Scotland, was picked, interviewed and sent out to be the first resident missionary of the

Apostolic Church in the gold coast. He was met on arrival by Pastor P.N. Anim, Quacoo of

Korley Gono, and Elder Ben Otoo Ayeboafo and picked to Asamankese and accommodated at

Mr. Anyan’s house. He was accorded a hearthly welcome by huge crowd of members that

gathered at Asamankese as a seal to the fact that the objective for which the baptism of the Holy

Spirit was asked, sought and knocked for has been achieved and THE CHURCH to carry out that

objective forward is duly established as follows:

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The Apostolic Church in the Gold Coast Missionary Headquartters, Bradford, England

U.K...

Resident Missionary, Pastor James Mckeown, Field Suprintendent.

Fied Headquartters, Asamankese, Anum, Eastern province, Gold Coast.

National Leader, Pastor Peter Anim, first native ordained into Apostolic Church in Ghana,

then Gold Coast.

Native Minister not yet ordained, Pastor Nathan Danso, Emmanuel Kwasi Okanta,

Quacoo and others.

Stations: Asamankese, Akroso, Abisim, Huhunya, Korley Gono, Suhum Kroboa Coaltar,

Nusakyini, Kumasi Atonsu, Saltpond, Winneba and others.

JAMES MCKEOWN ARRIVES AS THE FIRST RESIDENT MISSIONARY

Before his arrival, West Africa had acquired the notoriety of being the burialground of the

European Missionaries who had ventured on her soil. Thedeaths that had given the sub-region

her bad name as the “White man's grave” were due to the menace of malaria, which at that time

was referred to as tropical fever.

ILLNESS AND SUBSEQUENT "NO MMEDICATION" CONTROVERSY

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Following the hearty welcome accorded the resident missionary, Pastor Jame Mckeown at

Asamankese in March 1937 that Assembly of the church undertook to build a mission house for

him. During the course of the erection of the building, Pastor Mckeown excelled in the manual

labour that impressed the members and the general public. Although Pastor Wellings had written

to instruct Pastor Anim to introduce the resident pastor to the chief of the town and also to the

government, he only introduced him to the chief but not to the government.

In barely three months after his arrival, Pastor McKeown, who would not be the only European

missionary to be spared, was down with malaria. Though Quinine had been discovered as an

effective medication against malaria, Pastor Anim and his members expected the missionary to

know that a Christian should not take any medication in the event of sickness, but rather believe

God for divine healing. Pastor McKeown’s condition grew worse as the days went by.

Fortunately, the Colonial District Commissioner in charge of the Kibi District got to

Asamankese, on a routine visit and was told by one Mr. Turkson, a philanthropist that a white

man was lying at the verge of death in the hands of a ‘no medicine’Church in the town. The

District Commissioner immediately went for Pastor Mckeown and headed straight for the

European hospital in Accra (Now Ridge Hospital). Pastor Anim accompanied them to the

hospital where Pastor Mckeown, received treatment and returned to Asamankese eleven days

after his admission at the hospital.

One day, after Pastor Mckeown’s return from the hospital, Pastor Anim and some of the elders

visited him in his house and found that he was using anti-malaria tablets and lime juice after a

meal which was a preventive prescription by the doctor. This disturbed them a great deal for it

was against their faith and understanding of divine healing. Pastor Anim and The Apostolic

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Church could not forgive the missionary for showing a lack of faith and for violating the “non

use of medicine for healing”doctrine which they held so dearly, an inheritance from the Faith

Tabernacle Church. Pastor McKeown took advantage of the opportunity to straighten up the

church’s doctrine on divine healing which he considered faulty. To him there was nothing wrong

with medication for the sick Christian, and that divine healing was not to be imposed as a law on

members of the church asshould be expected.

Perhaps what became the last straw, which broke the camel’s back, was the discovery by Pastor

Anim and somechurch elders of some anti-malaria drugs and lime juice which Pastor McKeown

took after meals when they paid him a visit on one occasion. These drugs had been prescribed to

him by the doctor who treated him on his first encounter with this tropical fevercalled malaria.

A special Presbytery meeting was convened during the 1937 Christmas convention held at

Asamankese at which the question of divine healing and medical treatment was hotly debated.

At the meeting majority of the members present with the exception of the brethren from Akroso,

concluded that all forms of medical treatments including the taking in of preventive prescriptions

were sins equal to drunkenness, idolatry, immorality and so on. They would not accept Pastor

Mckeown’s explanation that Divine Healing is a matter of faith and should not be imposed as a

law on the members of the church. The majority of members held the view that all forms of

medical treatment including the use of preventive drugs were sinful and that the Missionary had

failed to live up to expectation. Some members from Akroso and Winneba, however, opposed

Anim and the elders and considered their behaviour very unreasonable against the missionary.

The brethren in Akroso who did not favour that decision were Pastor S. R. Asomaning, Leader

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C.K. Frempong alias Odoom, J.S. Gyimah, J.A Bimpong, K. Nyarko, R.H. Dwimah, Philip

Annor, Kwaku Asare and J.W. Amoako. They argued that there was no scriptural basis to

support the claim that medical treatment was a sin. They therefore accepted Pastor Mckeown as

Missionary Representive of the worldwide Apostolic Church in Ghana, then Gold Coast.

Thus the Asamankese meeting ended with a split in the administration of the infant Church.

Pastor Asomaning, leader of the Akroso faction then arranged for a Headquarters at Winneba

and moved Pastor Mckeown from Asamankese to that place.

The Apostolic Church continues to operate but under two separate headquarters and

superintendent. Pastor Anim operated from the Asamankese headquarters in the Eastern side of

Ghana over the assemblies led by Pastor E.K Okanta at Abisim, Huhunya, Pomponya, Asesewa

Blepor, Sekesua etc. and also those in Ashanti such as Antonsu, Juaso etc., whiles Pastor

Mckeown based at Winneba headquarters exercised sight over the assemblies at Akroso, Gomoa

Manso, Saltpond etc.

Meanwhile, the same “no medicine” problem was raging in Nigeria where a petition had been

submitted to the Missionary office in Bradford in September, 1938, by the leadership of The

Apostolic Church in Lagos complaining against Pastor Prefect’s teaching that medical treatment

was not to be considered as sinful. Pastor Odubanjo who had spearheaded the coming of The

Apostolic Church to West Africa bitterly opposed Pastor George Perfect on the question of

medicine and other administrative issues.

RULLING FROM BRADFORD REGARDING THE "NO MEDICATION"

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CONTROVERSY

A ruling came from Britain in June 1939 that“while there was completes understanding that

Divine Healing was a sound doctrine and should be practiced, members of the church who were

weak to trust God for healing should not be disciplined for medical treatment”.

The Nigerians were advised to allow the white missionaries to use quinine as part of their food to

protect them against malaria fever because of mosquitoe bites, excessive heat and other

unfavourable climate conditions in West Africa. If missionaries were in their homeland in

Britain they would not need to use quinine. It was further explained that Africans going to stay in

the United Kingdom would similarly need to use heavy clothing and hot beverages to prevent

cold weather ailments and that it would be wrong to insist that they trust God to protect them

against cold country weather ailments without the use of heavy clothing.

The explanation was found reasonable by the Nigerian leadership who agreed to allow the

missionaries to use quinine as part of their food but they did not inform the rank and file

members of the Church. Similarly instructions were sent to leaders of the church at Asamankese

by the Missionary Committee of the Church in Bradford.

Meanwhile, Pastor McKeown was due to go on leave but before his departure, it was agreed that

the headquarters of the Church should be moved from Asamankese to Winneba, where it was

considered the milder sea breeze would be more congenial to his health, but due to the tensed

atmosphere over the “no medicine” controversy, the brothers at Akroso who stood on the side of

the Missionary removed him from Asamankese to Akroso where he stayed for about six weeks

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until his accommodation at Winneba was made ready in early 1938 for occupation.

AFFILIATION WITH JOHN NACKABA’S GROUP

Shortly after Pastor McKeown settled in Winneba, he received an invitation from the leader of

the Twelve Apostle’s Church, John Nackabah, to visit his church in Western Region. Pastor

McKeown, therefore, went to visit John Nackabah’s church in the company of S. R. Asomaning

at Kadjabir on 12th December 1938. As a result of this meeting, about one thousand members of

the Twelve Apostles Church at Wassa Simpah joined The Apostolic Church in 1939.

John Nackabah was one of the Twelve Apostles Churches, the first among the many African

Independent Churches (spiritual churches) that sprang out of the evangelistic campaigns of the

Liberian Prophet, William Wade Harris along the western coast of the Gold Coast in the early

1930’s. Nackabah, like his mentor Harris was endowed with gift of healing and prophecy. In his

latter year, Nackabah had wanted to merge the whole of his organization with the Apostolic

Church without success. All the branches with the exception of the Wassa Simpah branch were

unwilling to join The Apostolic Church and remained independent of her, maintaining their

headquarters till today at Kadjabir near Sekondi.

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SECESSIONS OF PASTOR ANIM’S FACTION AND THE FOUNDING OF CHRIST

APOSTOLIC CHURCH

When Pastor McKeown’s leave was due and he was leaving for the Great Britain early in 1938,

Pastor Anim sent a letter via him to the Missionary Committee in Bradford in which he had

restated his strong conviction about the need to still hold on to the “no medication” divine

healing doctrine in the Church in Ghana despite the Missionary Committee’s earlier explanation

to the churches in both Nigeria and Ghana.

The Missionary Committee replied with an advice to Pastor Anim to be guided by St. Paul’s

instructions in Romans 15:1-7.

We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let

every one of us please his neighbor for his good to edification, for even Christ pleased not

himself; but, as it is written, “the reproaches of them that reproached thee fell on me.”

For whatsoever things were written afore time were written for learning, that we through

patience and comfort of the scriptures might have hope.

Now the God of patience and consolation grant you to be likeminded one toward another

according to Christ Jesus:

That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus

Christ.

Wherefore recive ye one another, as Christ also received us to the glory of God” and to work for

unity in the Church.

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Pastor R. M. Kay who acted in the absence of Pastor McKeown managed to work with Pastor

Anim and his faction without trouble. Pastor Kay however had to leave back to Britain due to ill

health, but he made such a great impact in the church within the brief moment he had with them.

Pastor Kay was an anointed teacher of the word. He took the officers and workers through

seminars that helped the trainees in dispensing their duties in the church. Key among the areas

Pasator Kay enlightened the church workers were on the works of the Holy Spirit and Church

Administration. PastorMcKeown, on his return, brought a letterfromthe Missionary headquarters

advising the leadership in Ghana to co-operatewith him.Pastor Anim waslikely toco-operate

withPastor McKeown but for certainevents, whichfollowed after Pastor McKeown’s return from

leave.

On the return ofPastor McKeown to his new base at Winneba, Pastor Aim went there towelcome

him. During their conversation, however, Anim realized that Pastor Mckeown seemed to have

resolved not to compromise with the tendency of having two factions of believers in the same

Church, one adhering to a “no medication” doctrine while the other does not. Anim, was

therefore, admonished to submit to The Apostolic Church's position on Divine Healing.

In April 1939, a convention was held at Winneba to which Pastor Anim and his Asamankese

group were not invited. At that convention, Brother S. R Asomaning was ordained by Pastor

Mckeown as Pastor and stationed at Winneba. Brothers J. A. C. Anaman and D. K. Boateng were

ordained as first Overseers of the church. Anaman was stationed at Saltpond while D. K.

Boateng was posted to Wassa Simpa to take care of over one thousand of John

Nackaba’sfollowers who had joined TheApostoIic Church.

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The church, however, continued to exist and operate but under two separate headquarters

and superintendents. Pastor Anim operated from the Asamankese headquarters in the

eastern side of the country over the assemblies led by Pastor E.K.Okanta at Abissim,

Huhunya, Pomponya, Asesewa, Blepor, Sekesua, etc. and also those in Ashanti such as

Atonso, Juaso etc whilst Pastor Mckeown based at Winneba headquarters exercised sight

over the assemblies at Akroso, Gomoa, Manso, Saltpond, etc.

On the return of Pastor Mckeown, the two superintendents agreed that each keep his

respective teritory. However Pastor Okanta and the assemblies under him withdrew from

the Asamankese administration and invited Pastor Mckeown to Huhunya. This stirred up

no small misunderstanding in the church.

In June 1939 Pastor Peter Anim called a meeting of his ‘no medication’ supporters at a village

called Pepeade and informed them of the conversation that took place between himand Pastor

McKeown at Winneba following his return from Britain. It was observed that their doctrinal

belief of “no medication” was incompatible with the teachings and practices of The

ApostolicChurch. The faction, therefore, decided to secede from The Apostolic Church and

added the prefix ‘Christ’ to their name. They adopted the name Apostolic for the purpose of

retaining their members who had become used to the name Apostolic. It is not clear whether the

name “Christ’Apostolic Church was adopted on the same day of the meeting, but the name was

said to have been given through prophecy. Nonetheless, they agreed to retain the tenets of The

Apostolic Church, adding only one to it: “Divine healing withoutany medical treatment”. This

inclusion was seriously tested when some of the ministers of Anim’s faction were involved in a

motor accident and were admitted to the hospital where medical treatment were administered to

them. With the exit of Pastor Anim to form Christ Apostolic Church, Pastor S R Asomaning

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assumed the office of the national leader of The Apostolic Church with Pastor James Mckeown

as the missionary superintendent and Winneba as the national headquarters.

In Nigeria, a similar conflict between Pastor Odubanjo and Pastor Perfect also led to a secession

of the Nigeria group from the UK mother church. For the first time, Pastor Odubanjo disclosed to

the members of the Lagos Assembly that Pastor Perfect was using quinine as a preventive

medicine against malaria. This caused consternation, resulting, in a split in the Apostolic Church

in Nigeria in 1940. Pastor Perfect was withdrawn back to Britain and was replaced by Pastor C.

H. GRosser. However, this could not change the attitude of Pastor

Odubanjowhobrokeawayeventuallyto form achurch of his faction with the name Christ

ApostolicChurch and held unto their "no medicine" belief. This would indicate that Pastor Anim

and PastorOdubanjo were constantly in touch with each other concerning the happenings in their

respective groups. This explains the long-standing relationship between The Christ Apostolic

Church in Ghana and that of Nigeria.

Also in Nigeria after the seccesion, Pastor S. G Adegboyeaga assumed the national leadership of

The Apostolic Church together with Pastor Babatoope of Ilesha area, Pastor Odimaike of

Kaduna Zaria area, Pastor J. U. Udom and E. O. Ene in Calabar and many others, they spread the

vision of The Apostolic Church through out every nook and cranny of Nigeria, even to

Cameroon.

MORE MISSIONARIES ARRIVE FROM BRADFORD

The Apostolic Church Missionary headquarters in Bradford, undaunted by the split of the

Church in Ghana, continued to send missionaries for the promotion of the work in Ghana. Pastor

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C. B. Sercombe came in 1943. Pastor Adams Mckeown, Pastor James Mckeown's brother,

followed in December 1945 as a Prophet, Pastor Albert Seabourne came in 1946. Pastor S.M.

Hammond arrived in 1948. These missionariescame at a time TheApostolic Church was

spreading like wild fires across the country and they came toreinforce missionary work in the

country and to intensify a sound apostolic doctrine to the surging number of converts

It must be pointed out that it was the collective missionary effort of TheApostolic Church that

established the foundations of Pentecostalism in Ghana. Pastor Mckeown together with Pastor

Sercombe, a very charismatic firebrand who played a very remarkable role as a missionary of the

church, worked hard to spread The Apostolic Vision in the country. Pastor Adams Mckeown

introduced sound prophetic ministry which served to enlightenmembers who were endowed with

the gift of prophecy in the church. PastorHammond, a young man with youth leadership zeal

organized the WitnessMovement according to the pattern practiced in the United Kingdom

Pastor H. L. Copp was a brilliant Bible Teacher who started The Apostolic Church Bible College

at Somanya and later moved it to Nsawam. He died and was buried at sea in 1966 while on his

way back to Britain. After the death of Pastor H. L. Copp, Pastor P. W. Cawthorne re-established

the Bible College which was transferred to Kumasi in 1971.

Pastor Albert Seaborne was a very humble and honest missionary. He held The Apostolic vision

faithfully to the end and died on the 25th December 1961and was buriedwith his tomb near

theSomanya Apostolic church.To dieand be buried in a missionary field has always been

something dear to the heart of most missionaries. It was a strong desire expressed openly by

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Pastor James Mckeown but that was a wish which the end circumstances of his life did not grant

him. He died and was buried in his own hometown.

All the wives of these missionaries played effective roles to support the work. They gavegood

leadership to the Women’s Movement which continues to flourish not only in The Apostolic

Church alone but in all other Pentecostal Churches of the apostolic tradition in Ghana.

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CHAPTER THREE

CONSOLIDATION AND SPREAD IN THE GOLD COAST

Evangelistic Campaigns

After the first convention held at Winneba in April 1939, Pastor McKeown and Pastor

Asomaning set out to establish a firm headquarters base of The Apostolic Church at Winneba

through campaigns. Supporters of these campaigns included brothers Kofi Quaye, J. A.

Bimpong, K. Nyarko, R. N. Gyimah, Philip Annor and J. W. Amoako from Akroso.

Another campaign was launched at Saltpond during which many souls were won for Christ.

Among the new converts were Brother R. O. Hayford who became the national evangelist of the

church, Mr. and Mrs. Clay, Mr. Ellis, Prudence Anaman, Madam Kwansema, Mary Okyere,

Mame Karikari and Mrs. Christiana Obo who was a successful business-woman and prominent

member of the Methodist Church. She later left the Methodist Church to join the newly formed

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Apostolic Church after she had experienced a spectacular baptism of the Holy Spirit. A church

was established at Saltpond with these converts in 1939 and the first Presiding Elder was Papa

Clay.

THE CHURC REACHES CAPE COAST

In 1940 a Prayer group at Cape Coast led by Maame Araba Esuon (mother in law to Pastor B. A.

Mante-Adu) and Mame Elizabeth Hansen invited Pastor McKeown for a visit in connection with

the baptism of the Holy Spirit. Two brothers, Yaw Attah Panyin and Attah Kakra and two sisters,

Mrs. Daisie and Mame Tevi also joined the prayer group.

The two brothers, Yaw Attah Panyin and Yaw Attah Kakra who were said to have been members

of The Apostolic Faith and had gifts of healing also invited Pastor McKeown to conduct

evangelistic campaigns in their home town called Abura-Aboase near Abura Dunkwa. Pastor

McKeown and his team honoured the invitation and spent two days at Aboase and extendedtheir

Campaigns to Abura Dunkwa. During this campaign, J. A. C. Anaman, an organist of the

Methodist Church, interpreted the message into the Fanti language for the proper appreciation by

the largely illiterate audience.

Mckeown was impressed with the intelligent performance of Anaman who had once goneto

Asamankeseto seekinformation about the Holy Spirit baptism. Hewas invitedby Pastor Mckeown

to visit him at Winneba and was eventually appointed Overseer of the Saltpond church. He

proved himself to be hardworking and versatile and was able to translate most

English gospel songs into Fantiwith ease. Overseer Anaman later became very instrumental in

the growthand development of The Apostolic Church in Ghana.

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In December 1940, a convention was held at Cape Coast at which overseers J. A. C. Anaman

and D. K. Boateng were ordained Pastors. J. A. Bimpong was ordained as an Overseer and

posted to Dompim and S. T. W.Frimpong was stationed at Wassa Himan as an Overseer. Brother

S. W. Dufour and S. H. Ankama who had defected from Pastor Anim's camp were called into the

ministry as Pastor and Prophet respectively. Due to the large number of churches that had been

established in the Central Province more than anywhere else in the Gold Coast in the 1940s,

Cape Coast, the capital of the Central Province was made the Headquarters of the church. Pastor

Mckeown therefore moved from Winneba to stay at Cape Coast.

1) Pastor Anim’s ‘no medicine’ group suffered a great set back in the Eastern Region when

Evangelist Okanta who had opened many churches in the Eastern Region defected and

joined The Apostolic Church with all the churches at Abisim, Nankese, Pomponya,

Huhunya, Sekesua, Blepo and others in the Yilo Krobo area.

From the Central Reigon, Pastor Hayford directed his campaigns to the Eastern Region. As a

nanational evangelist his role was to spearhead evangelism and break new grounds for the

planting of churches everywherein thecountry. Usually a member or members in a town where

no church has yet been opened would invite the national evangelist to come for gospelcrusade.

He would go and carry out campaigns for a few weeks and open new churches in the town and

its surrounding villages. A pastor would then be posted in the central town to take care of the

new churches.

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With his powerful preaching which was often confirmed by signs and wonders he soon made

followers of Pastor Anim to realise that even without imposing his own faith upon others, God

confirmed the preaching of the gospel with miracles.

Pastor Hayford started his campaigns at Suhum Abisim where he later married and continued to

Nankese, Koforidua, Akim Tafo, Jumapo, Somanya and most of the Krobo towns and villages.

Pastor Okanta who was a follower of Pastor Anim’s “no medicine” group became so convinced

with Pastor Hayford’s ministry and the wonderful miracles, and as a result, he defected to join

The Apostolic Church and led the many churches that he had opened in the Krobo area to follow

suit. Soon Churches in the Eastern Region outnumbered those in the Central Region

SUHUM OPENS UP TO THE CHURCH

At Suhum in the Eastern Region, it was a crusade by Pastor E. K. Okanta ofAbisim that set the

stage for the planting of a branch of The Apostolic Church.

In 1939 Pastor Hayford officially opened the Suhum branch. In one of his campaigns at Kofigya

near Suhum a young crippled boy rose up and walked during preaching of the Gospel when

Pastor Hayford stretched forth his hand and lifted him up. In addition, the son of one Sarah Doe

who was ill was instantly healed through prayer by Pastor Hayford. The woman, thus, had a

testimony with which she won all her household and neighbouring houses at Kofigya including

the late Elder Boakye and Elder Ogborjor to attend the church at Suhum. Mr. E. H. Danquah of

the Unity Stores who was a strong drunkard gave his life to Christ and was completely

transformed. He was later ordained an elder and. played a very remarkable role in affairs of the

Church. The place of worship for the Suhum church was a store behind the present Suhum Police

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Station. Pastor S. W. Dufour was the first pastor to take charge of the Suhum Assembly. He

worked with Pastor Hayford to open new assemblies at Apedwa, Nkronso, Kyebi Apapam,

Anum Apapam, Achiansa, Nankesi and other villages. Notable among the new converts-at

Suhum at this time were Brother Emmanuel Oduro Ayisi who also led his mother and brother E.

A. Ayisi to the Lord. Emmanuel Ayisi was a very good piano accordion player and accompanied

Pastor Hayford on many gospel campaigns and went with him to many towns and villages in the

Volta Region.

The first Elders of the Assembly were Asare Charles, E. H.Danquah, Owusu Banahene, E. K.

Owusu and Keteku. Charles Ntow, who later became an Elder, was the first Deacon under the

administration of Pastors Dufour and D.K. Boateng.

Thus, between 1939 and 1952, three Pastors namely, S. R. Asomaning, S. W. Dufour and D.K.

Boateng served the church at Suhum under Pastor James McKeown as the Resident Missionary

of The Apostolic Church. As membership of the church grew, Pastor D. K. Boateng started the

construction of the current central Assembly Chapel, which was completed in 1949. Since the

new church was in the outskirts, the congregation worshipped there in the mornings but

conducted their evening services in the popular store room behind the Police Station where many

town folks always came to listen to the word of God and gave their lives to Christ. Pastor D. K.

Boateng also opened many new assemblies including those of Kukua, Mfranor Akorabo, and

Amanase to mention a few.

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ACCRA IS TOUCHED BY THE CHURCH

In 1942 a prayer group led by Brother A. S. Mallet, heard of Pastor Mckeown and sent a

delegation to him at Cape Coast to invite him to visit their group.

In the stead of Pastor McKeown, Pastor J. A. C. Anaman went to visit them and expounded to

them the teaching of The ApostolicChurch. The groupaccepted to be members The Apostolic

Church and started the church at Kojo Armah near the Accra Palladium at Adedeinkpo. In 1944,

Pastor J. A. C. Anaman was officially transferred from Saltpond to take charge of the church in

Accra. The Church was founded uponprayer and fasting. The Slogan of the Movement was, and

has been up to this day “Kronkron ma Awurade” i.e. “Holiness unto the Lord”, a slogan, which

was introduced from the church in Britain.

The first Elders were Brothers A. S. Mallet, S. Lartey Adotey and E. Doku Ocansey. Deacons

were E. K. Mallet and G. A. L. Quarshie and Deaconesses were sisters Vicentia Akosua

Adadevoh, Rebecca Dorvor, Juliana Diaba and Victoria Mallet. They were set apart into their

respectiveoffices at a National Convention held at Charles Lane on 29thMarch - 2ndApril 1945.

THE MAMMOTH EASTER CONVENTION: THE THE “GROUND BREAKER IN

ACCRA.”

At this convention, there was a prophecy that God had given the plot of land on which the

convention was being held to the church forever. An edifice has been built on the plot to the

glory of God. Before the convention, the Ga (ethnic Accra) treated the church with contemp tand

considered it as belonging to strangers. This accounted for how they eventually called the

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church, "Gboi Asolemo” literally translated as, “Stranger’s church.”

The convention at Charles Lane, however, drew quite a good number of the Gas into the Church.

Notable among them wereBrothers Benjamin Lartey, E. F. Hammondwho came in with his

Hawain guitar to enhancethe music in the Church. Others were W. O. A. Attoh of the Auditor

General’s Department who later became the accountant of the church for a long time, the

Crentsils, Master Maclean and the Ashong family. Sisters Macleanand Djani were blessed with

gifts of prophecy and also startedproducingchoruses in the Ga language, which helped to discard

the notion that the church was for strangers.

At the Easter Convention of 1945, an incident happened which strengthened the faith of the

members and drew a number of people to join the church. It became necessary to make a canopy

at the Charles Lane ground for the convention. At the close of the Friday evening service, some

members said there was need to hire a watchman to watch over the boards and cement blocks

that had been hired to seat members, but a member suggested that prayer should be said for the

Lord to watch over the items instead. They prayed and went home.

The next day, a man was seen under the canopy carrying one board onhis shoulder and sweating.

He confessed that he hadcome in the night to steal the board he was carrying but could not move

away with it and neither was he able to take it off his shoulder. That was one more miraculous

sign of the presence of the God in The Apostolic Church. He was prayed for before he could

push the board off his shoulder.

NEWS PAPER REPORTS OF THE EASTER CONVENTION

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Newspaper reports on the 1945 convention gave accounts of what was seen at The Apostolic

Church at that time. The African Morning Post dated 4th April 1945, reported as follows:

THE APOSTOLIC CHURCH HOLDS A BIG EASTER CONVENTION

Hundreds of persons attended the Easter Camp Convention of The Apostolic Church from

Thursday, March 29 to Monday April 2, at the King Tackie Memorial School, behind Charles

Lane, Accra, when a long Programme of religious ceremonies was gone through.

From various parts of the country came Pastor C. B. Hayford from Sekondi, Pastor D. K.

Boateng from Saltpond, S. G. Dufour from Suhum, Overseer E. K. Okantavfrom Huhunya, S. K.

Owusu from Tarkwa, S. Jimah from Wassa Simpa, Kofi Quaye from Ahanta, D. Tetteh from

Winneba, Odabi Ofori from Akroso, S. Ankrama from Dunkwa, and J. A. C. Anaman, Assist

Pastor A. S. Mallet and E. D. Ocansey, all of Accra.

Delegates and workers of the church also came from Kumasi, Makessim, Akim Manso, Tafo,

Sekesua, Abisim and Mampong-Ashanti. From all accounts, the impressions gathered by the

street observer were that a new church with a new and quiet different method of approach to

Christ has been born. Many persons who attended the services in mornings and evenings were

favourably impressed by the method of their past lives and the religious spirit that prompted

them to join The Apostolic Church.

Very interesting and true stories were told of abominable lives led by some male and female

members of the church prior to their becoming converted.

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One of the most interesting stories told was by a female member who had been a fetish priestess

for many years. She told the gathering of all the deceitful means involved in fetish practices.

Another woman also told of her previous wicked life.

The news of the Camp Convention spread through the city like fire, so much so that number of

spectators increased meeting after meeting. The moving spirit of the meeting was the Rev.

Sercombe, a European Missionary of the church, who had also arrived from Cape Cape Coast.

The singing was superb; not in the “gentlemanly and more refined way in which the “modern”

Christian worshipped and praised the God of Abraham, Isaac and Jacob.” The gestures, the

clapping of hands which accompanied the singing reminded visitors of David's Psalm 47 which

reads: “Oh clap your hands together, all ye people, sing unto God with the voice of melody.” The

service was solemn but inspiring.

Then to crown it all, Pastor Sercombe, after Pastor Anaman had read the Petition from members

and non members to Almighty God through the church for guidance and help in their various

domestic and other difficulties, announced that God was able to grant all the requests submitted

to Him through JESUS CHRIST, reminding visitors again of Newton’s beautiful lines. “Thou art

coming to a King Large petitions with thee bring for His and Power are such, none can ever ask

too much.”

Sure the impression of all present at the Convention was that the APOSTOLIC MOVEMENT

had come to stay in the Gold Coast and that it was a movement worth supporting, by all ranks of

the community notwithstanding race, creed or colour. A really successful time was spent at the

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Convention and before the close on Monday evening many spectators had been convinced of the

love and brotherhood existing in that society. Many went home after the meetings determined to

join the Apostolic Movement sooner or later.

The African Morning Post of Monday, April 9, 1945 reported thus:

Listen to me by Zang – The Flash

Many things are happening in this world. Things are happening to shape the world and guide it

towards the right way. Among these rejuvenating and invigorating concrete factors is THE

APOSTOLIC CHURCH.

During the Easter Holidays the church staged an interesting camp Convention. It was wholesome

affair. Day in and day out as well as night in and night out, services were held and the spiritual

demonstrations evident at these meetings were a lesson to the doubters.

Every meeting was witnessed by the hundreds of non-members of the church. It reminded Good

Old Zang of some years ago when Fairyland went agog with religious merriment and enjoyment.

It was a grand anniversary years ago and no other occasion recalled that celebration more vividly

than the camp Convention of the Apostolic Church

It was grand to see every member beaming with gladness and cheerfulness, singing and clapping

their hands to the praise and glory of the most high. Good Old Zang joined hilariously in the

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demonstration of the great jollification to the exaltation of Him that was in the Highest. Rev.

Sercombe of Cape Coast was a moving spirit in the “show”. All the Pastors, workers and

members of the Church worshipped, sang and praised in quite a different METHOD. Good Old

Zang prays for more blessings for the members and may the Church flourish. That was an army

of the members worshippers, which all should join……..Zang.

Tuesday, April 10, 1945 edition's report continued:

A Stirring Testimony................. Open Confession

One of the most stirring testimonies given last week at the Testimony Service of the Apostolic

Church was that of a young man who was a candidate for baptism. He attended one of the

meetings of the Easter Convention with a· sinister motive. As he was in the need ofboards, he

made up his mind to make a careful observation of where those used as benches in the camp

were laid in order to rob four of them during the night. After standing there for a while, he was

so convinced by the message given that convicted him of his sins, he asked to be prayed for, and

the next day offered himself as a member of the church. The boldness with which he testified

revealed a complete change within.

The would-be robber made open air confession of his original intention and the real motive

which prompted him to attend the meeting.

The Daily echo of April 11, 1945 also reported saying:

Boy of Fourteen Confesses to Safe Robbery

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During a public Testimony service last week at The Apostolic Church, a young man of fourteen

confessed the way in which he stole money from his father's safe. He cleverly got an impress of

the key on a piece ofsoap, took it to the blacksmith who made a similar one, and with it he

robbed his father of sufficient money to buy a cycle. The story was told in such a graphic way, it

was worth hearing.

His contact with the Apostolic Fellowship brought about a complete change. Other strange

testimonies were also given, sufficient to convince the most skeptic of a strange and wonderful

power at work in the Church.

THE CHURCH BEGINS AT LA

In 1946, the Hughes Sisters from Cape Coast led by Sister Mercy Hughes started the church in

the South La Estates. People of the vicinity found them to be quite strange in the way they sang

and clapped their hands and danced. They often went to stand by their place of worship to jeer

and taunt at them. On the 12th of December 1947, a special gospel campaign was launched and

fourteen souls were subsequently baptized the following day, 13th December, by Pastors A. S.

Mallet, Lartey Adotey and C. K. Diaba. These new converts became the foundational members

of the new La Assembly. The Assembly moved from the La Estates to the “Oko Dan”cinema

hall La, and was “officially” inaugurated on the 28th February 1948, under the Chairmanship of

Pastor C. B. Sercombe

On one Sunday in August 1948, members of the assembly were worshipping and singing and

dancing with their tambourines and drums when all of a sudden, a mob of young men rushed into

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the church service, beat-up the members and seized their drums, tambourines and a large and

heavy one string bass guitar andtook them to the chief s Palace.

Pastor Lartey Adotey who was officiating at the church service on that day went to the La chief’s

palace with some members of the church to lodge a complaint and to collect their musical

instruments back. At the palace, they were remonstrated as strangers who had come to provoke

the anger of the gods by their way of worship.

Pastor Lartey Adotey, however, respectfully introduced himself as a citizen of La from Teshie

We. The chief apologized to him, but said he expected him to know that there should be no

drumming and noise making during the period leading to the celebration of the Homowo

Festival. The church was cautioned and allowed to take their musical instruments back.

After the controversy that resulted in the split of The Apostolic Church in 1953, the faction that

opted to be on the side of The Apostolic Church secured a small place of worshipat La, Abese.

Later on, one member by name brother Doku Bi Doku (Mr. Patterson) informed the church

about a land at Kakramadu that was on sale for 100 pounds sterling. The Church was, however,

at that time, not able to raise the amount to pay for the land and was bailed out by a member,

Sister Rose Nyawuto who paid for the full cost and, even later, single-handedly financed the

building of the chapel which is to date its place of worship.

KOFORIDUA RECIEVES THE CHURCH

The Apostolic Church, Ghana came to Koforidua through the initiative and efforts of the late

Elder E. K. Mallet and Duodo.

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Elders E. K. Mallet was an elder of The Apostolic Church who was transferred by his employer,

the Postal services, from Accra to Koforidua in 1946. He started a prayer group in his house in

the same year and was assisted by Elder Duodo of blessed memory who served as his interpreter.

In 1947 this group held a Gospel Rally at Tennis Court now occupied by Freedom stores,

Koforidua. The converts of the Rally together with the few members of the Prayer Group,

constituted a Local Assembly which started meeting for worship at the Old site of the Sarkodee

schools (now occupied by the surgical and Official Wards of the Koforidua Central Hospital).

The Assembly moved its worship center to Safari, opposite the GOIL (Formerly AGIP) filling

station near Charles Junction in 1948. Later, the Assembly acquired a new place of worship at

the Prince Boateng “Round About” Through the efforts of Elder Duncan Addo, Eric Amoako

and J. R. Asiedu (then speaker of the National Assembly). This building still serves as the chapel

of the Koforidua Central Assembly.

The following people, who were among the converts in the 1947 rally, were later ordained as

Elders at a Convention held in 1948. They were Elders Jonas Adjei, Duncan Addo, Eric

Amoako, Tete Yentumi, Kwesi Ntoni, Asante Apau and Obuobi. Deaconesses appointed to assist

the Elders in the work were Maami Amma Dedaa (wife of Elder Obupbi), Comfort, Bertha, Dora

and Ellen. Deacon Kwabena Donkor also worked actively with Elders J. R. Asiedu, Elder Kwasi

Agyepong, J. K. Obeng, J. K. Odame and late Elder Kwadwo Kuma, Pinto and Abrokwah.

The first leader of the Witness Movement was Elder Eric Amoako. The first Secretary of the

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Witness Movement was Brother M. K. Yeboah, who later became the Chairman of the Church of

Pentecost. From these small beginnings, the church opened new Assemblies at Effiduase,

Asokore, Oyoko, Jumapo and many other places. Brother Glavi was in charge of all electrical

works in the church and was also the second leader of the Witness Movement.

In 1955, a plot of land was acquired at the site opposite the Labour Office for the building of a

bigger chapel. This has remained the site of the Regional Assembly of The Apostolic Church

Ghana.

THE BOMBERS SUADRON

The Bombers Squadron was a youth group within The Apostolic Church which spent lots of time

in persistent prayer and fasting for the enduement of power from the Holy Spirit for evangelism

and church planting.

The group was started in 1948 by Pastors C. K. Diaba, Lartey Adotey, A. S. Mallet and

Evangelist Johnny Mallet, and a small group of singers. They took their name from the war time

American Spit Fire Bombers which carried out top speed raids on enemy forces.

Evangelist Johnny Mallet usually led the outreach programmes with his piano accordion, which

he played to accompany the singing. The modus operandi of the Bombers Squadron was dawn

gospel broadcasting and night open-air evangelistic campaigns. Their vigorous evangelistic

campaigns resulted in the establishment of assemblies at Mamprobi, Korley Gonno, Kaneshie

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and La. They extended their campaigns to Tema, Prampram, Old Ningo, Somanya, Odumase,

Kpong, Akuse, Amedika, Sra and Big Ada where assemblies were similarly opened. They stirred

up the youth of the Witness Movement to organize themselves for the preaching of the gospel in

the whole country.

The witness Movement became better organized when Pastor S. H. Hammond, a young

missionary took over as leader of the Movement. He introduced the same pattern of ministry in

the Witness Movement in Britain to that of Ghana. Each member wore a badge with the

inscription “GOD FIRST” on it. Later in the years a number of the members of the Bombing

Group, Brother J, E. Paintsil, J. W. Sackey. Lawrence Nyarko, followed by E. Ankrah

Vanderpuije and Tetteh Otchie were called into the Pastorate by Pastor McKewon.

THE CHURCH AT OSU

Until an assembly was established at Osu in 1950 by Evangelist Johnny Mallet, the few members

of The Apostolic Church who hailed from Osu communicated to Church at La. The Osu branch

was started with ten brethren who met at the hall of the residence of Evangelist Mallet. The

earliest member included Mrs. Victoria Mallet, Sister Agnes Tagoe who became Mrs. Ansah,

Brother Narh, Brother Ernest Richter, Brother Kweku and Brother Atiapa.

The Osu Assembly began to grow partly due to the periodic town outreaches by the periodic

town outreaches by the La Assembly. In no time, the hall of Evangelist Mallet became too small

for the growing Assembly. Master Hesse of Osu Home School, kindly released one of his

classrooms to be used for worship by the Church. In 1952 the church moved to the Troas school

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near the Osu Market popularly known as Tebu. Whilst at Troas a formidable Evangelist group

known as Brother Mandus Club was formed. It was headed by Elder Amu and consisted mostly

of youth. They moved from house to house conducting personal evangelism. They became so

successful in their activities that they were able to win so many souls for the Lord.

Help came from other Assemblies in Accra. Members from these assemblies were on hand to

assist in their evangelistic work at Osu among whom were Elder Arhin and Overseer Ansah who

moved from Kojo Armah Assembly in Accra to take up residence at Osu in order tobe close

enough to assist. Leaders of the Osu branch at the time included Deacon Charles Assinor of the

GBC, Amu, Tandoh, Appertey, Elder Wuba and Gyakyi. Women leaders included Sister Dedei,

Mrs. Vanderpuiye, and Mrs. Afoh. Sister Sai, Mrs. Dei who later became Deaconess and Sister

Alice Indenke.

Children’s services at Osu began in 1952 at Troas School and were well attended. The first

Sunday school teachers were Deaconesses Tabri, Helina and Sai. Among those who were part of

the first children’s service was now Deaconess Larbi of the Osu R. E. Assembly. Adult literacy

classes were also started to teach the illiterate members of the Church to read and to write the Ga

language. This was for the purpose of enabling them read the Ga Bible. The teachers were Elder

Richter and Deacon Appertey who endeared themselves to the adult learners.

By early 1960, the Assembly had overgrown the size of the Troas classroom and the need for a

larger worshipping place had become urgent. After negotiating with Mr. and Mrs. Swanikier for

the use of their school as a place of worship, approval was given and the church eventually

moved to Mame Aba’s school at Russia in 1962. Evangelist Mallet retained his position as

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Presiding Elder and was assisted by Elders Ansah, Tettey, Adotey, Gyakyi and Richter.

Supporting Deacons were late Durban, Kwakye, Affor, Darko and Lamptey a retired Elder of the

Madina Assembly.

The Assembly grew steadily until August 1962 when a split took place as fall out of the split in

the mother church. Evangelist Mallet with some of the Elders and members left to join the

church of Pentecost. Overseer Ansah took over as the Presiding Elder and was assisted by Elder

Arhin. Deaconesses Ansah, Dei, Sai, Wuba and late Deaconesses Kwakye, Tarbri and Telfer

remained with The Apostolic Church. Deaconess Kwakye, Darko and Deacon Lamptey also

remained with the church.

During the period that the church worshipped at Mama Aba’s School, the Youth Group was lead

by Deacon Marfo, with the active support of Brothers Dennis Asamoah and Boafo and Sister

Aleeno. Brother Dennis Asamoah later became one of the interpreters and one of the chorus

leaders of the Assembly.

In the middle of the 1960’s, the Assembly had come of age and therefore saw it fit to acquire a

plot of land for the construction of a permanent place of worship. Deaconess Telfer of blessed

memory became instrumental in the acquisition of the land which is still the present site of the

Assembly. Elder Adiaba initially bought the land in his name and later transferred it to the

church.

To raise money for the construction of the worshipping place, each member was levied ¢5.00 a

month. Some members, in addition to the levy, freely gave more monies to support the

construction of the chapel. The Headquarters of the Church also contributed by asking the

assembly to withhold her mandatory quota of tithes for the headquarters for a period of time.

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Well-wishers also made valuable contributions and it was amazing how members cheerfully

responded to the challenge.

Construction work was given to Elder Amaning Ampong, a Building contractor of the Adabraka

Assembly. He was assisted by artisans who were members of the Osu Assembly. These included

Brothers Opintan and Yeboah, who were painters, Brothers Kwao and Darko and Carpenters

Martey, Torbgor and Odonkor. These artisans offered their service willingly without any

financial reward.

The most outstanding-contributor to the building project, however, was Elder S. A. Nkansah of

the Adabraka Assembly, an Electrical contractor who took care of the electrical fittings of the

chapel at no cost to the Church. Elder and Mrs. Richter also made substantial financial

contributions to the building project from NewYork where they were resident in the Diplomatic

service. Elder Ansah who was the Overseer also provided good leadership and spent a lot of his

personal money to support the project.

On 31st March 1968, the foundation stone was laid under the distinguished patronage of the late

Justice Nii Armaah Olleenu assisted by the Area Apostle Pastor J. A. C. Anaman. Construction

of the church building started in 1968 and was completed in January 1972.

In February 1972, the church moved from Mame Aba’s school to the new chapel after a big

Christian gathering held at theSalem Park. The congregation marched in procession from the

Osu Salem Park to the new church building with a song composed by Deaconess Dei entitled

“ONYAME TWEREAMPONG ENUONYAM HENE RE BA.”

At last, the dream of constructing a permanent chapel for the Osu Assembly had been realized so

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the day was marked with joy and excitement.

Pastor James Ghartey was then the Pastor responsible for the Osu Assembly, and leading Elders

of church were Overseer E. Y. Ansah and Andrew Tetteh.

The Tema Assembly

In June 1949, Pastor Lartey Adotey of the Bombing Squadron led a series of Gospel Campaigns

at Tema out of which was borne the Tema Assembly of the Apostolic Church. The converts of

these campaigns were mostly fishermen and their wives and they immediately put up a swish

building to serve as the place of worship.The assembly grew in membership as preachers were

sent from Accra to minister the word and break bread with the saints.

In February 1953, Rev. C. S. T. Owuo joined The Apstolic Church from the Presbyterian Church

and concentrated his efforts on the Tema Assembly. Since he was Ga and an experienced pastor,

he was able to attract many Ga into the church. Some prominent people who joined the church at

that time were Mr. and Mrs. V. B. Annan, Sister Kenedy, Ataa Odenke, Mr. Larbi and Brother

Lawson. Rev. Owuo started organizing the men of the Assembly into the Men’s fellowship

though The Apostolic church had not as at that time officially instituted the Men’s Fellowship as

a recognized church body by its constitution.

On Wednesday 15th January, 1958, Rev C. S. T. Owuo organized the men from Accra to meet

the men at Tema for the formation of the Men’s Fellowship. Pastor’s Anaman and Mallet sent

Pastor Paul T. Otchie to Tema to meet Rev. Owuo and his group. He was able to convince some

of the members except Elders E. A. Sampah, Pinto, Sampson and E. A. Akpor who indicated to

Rev Owuo that they were not in support of his idea of the Men’s Fellowship.

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Following the disagreement with the Elders over the formation of the Men’s Fellowship, Rev.

Owuo left The Apostolic church to form the Apostolic Reformed Church, Pastor P. T. Otchie

was asked to take charge of the Tema Assembly from 1958 to 1962.

Shortly after that, Osagyefo Dr. Kwame Nkrumah appointed Mr. Theophilus Mills, a member of

the Bombing Group as the first District Commissioner of the Tema District. At the time the

construction of the Tema Habour by Messrs Parkinson Howard had started and the church

building was pulled down to give way for the construction of the harbour.

Mr Theophilus Mills, District Commissioner, however, assisted the church to acquire two new

plots of land for the construction of new church buildings, one in the New Town and the other

behind the T. D. C offices at Community One.

1963, Pastor A. Ofori Addo became the pastor of Tema Assembly. It was during the tenure of

office of Pastor Ofori Addo that the Evangelical Team was formed. Through intensive

evangelistic activities of Pastor J. Amarte Quaye, E. A. Sampah and Oversser Timothy Quaye,

many more Apostolic Assemblies were opened in the Tema Communities and nearby Ashaiman.

During this period, Elder E. H. Danquah, the General Deacon moved from Agona Swedru to

Tema and assisted the assemblies to a very large extent.

Pastors N. Yamoah replaced Pastor A. Ofori Addo in the year 1996, and assisted in the erection

of the New Town Assembly chapel, and later moved to Tweduase cluster of schools at

Community one site 10. Pastors J. P. Bentil, A. K. Anderson, S. K. Twum and J. K. Boadi also

worked in Tema. During their tenures as Pastors of Tema Assembly, they initiated the

construction of chapels in many communities in the Tema Township.

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The Teshie Assembly

In March 1953, a number of sisters from Teshie including Dora Ashelley, Abadaa Tsotso and

Akuyenye and Elizabeth Atswei Akpor led by sister Bertha Ablah who had accepted Christ as

their personal saviour started fellowshipping with the La Assembly.

Eventually, the need arose for an Assembly to be opened at Teshie for them to cut down on their

transportation cost of travelling to La every Sunday for church service.

The entire La Assembly led by its Presiding Elder, E. K. Ocansey, therefore carried out a series

of evangelistic rallies at Teshie. Out of these rallies, an Assembly was opened at Teshie in the

house of Ataa Afotey.

A misunderstanding about the payment of tithes and offerings resulted in the vacation of the

Church from Ataa Afotey’s house. One Mr. Osekre Mensah (Abodo) offered his house to be

used as the place of worship for the brethren in the Teshie town. The church, howver, suffered a

lot of persecution from the youth of the town. During one Homowo festival, the youth disrupted

the worship service and carried away musical instruments and communion utensils and

destroyed many Biblical pamphlets because the church had, apparently, ‘violated’ the ban on

drumming and noise making imposed by the traditional authority in honour of the gods of the

ancestors.

From Mr. Mensah’s house, the church moved to Ataa Abodin’s house. Unfortunately, series of

threats and attacks by the youth led Ataa Abodin to eject the church from his house. The next

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place of worship was sister Otema’s house. Brother Okoe Okai later gave a plot of land on which

a beautiful wooden house was built to serve as the place of worship.

This place did not end the struggle for the church. Another plot of land was secured under the

leadership of Brother Ataa Klu Sowah. It cost the church £500 which was paid for by loan and

later refunded by the church. The Teshie Assembly survived all the problems and challenges and

succeeded in opening up several branches of the church in Teshie Township to the glory of the

triumphant Jesus Christ.

The Nungua Assembly

A very small gold smith workshop hired by Samuel Alabi near the old Bus stop in the centre of

Nungua was the place the Assembly started in 1954.

The converts who met there were Samuel Alabi, Kugblenu, James Alabi, Brother Boye Anyenu,

Sisters Amele (Cedi Mami) and Kailebi.

The beginning was very difficult with these few members who became the laughing-stock of the

people, because they never saw people clap and dance to the beat of drums in the church as The

Apostolic Church was doing. To the people of Nungua, it was something unheard of. People

were scared of going to the church because members were held in derision.

On 12th Janauary, 1958, brother Paul Tetteh Otchie from the Labadi Assembly was called and

ordained into the Pastorate and was placed in charge of Labadi, Teshie, Nungua, Tema and

Prampram assemblies as the District Pastor.

In September of the same year while returning from Nungua on Sunday evening after church

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service, he had his motor scooter crashed under a stationary truck and nearly died. He was

rushed to the Korle Bu Hospital and miraculously recovered.

In 1959, Brother Akai Nettey and his wife Sister Saaku who were members at the Merry Villas

assembly moved to Nungua and joined the assembly there. People were scared of joining them

for fear of being ridiculed.

At this time, the landlord of the store started to demand his room to open a beer bar, and this

became a problem for the assembly. All efforts to getting a place to worship or plot of land to

acquire were turned down. Eventually, elder James Alabi prevailed for a peppercorn fee.

In the early 1970’s, Brother Samuel Anum transferred to Nungua from Asamankese. With his

experience and maturity, he was appointed Presiding Elder to assist the District Pastor. He rallied

all the members to raise funds until a suitable chapel was built. Nungua can now boast of a very

good number of members and several assemblies with very large congregations.

The church at Akim Oda Area

The Akim Oda Area of The Apostolic Church was fortunate and blessed for being located quite

close to Asamankese, the founding centre of The Apostolic Church, Ghana. Members of the

church who lived at Akim Akroso carried out vigorous gospel campaigns at Manso, Akim Oda

and Achiase. The late Pastor Robert Odoom Hayford then an evangelist from Saltpond led the

campaigns and was assisted by Overseer E. K. Acquah.

The pioneer member of The Apostolic Church at Akim Oda Township included Opanin Kwame

Ampem, Kwame Hene, Opanin Kwame Peprah, Opanin Appiah, Kwame Opoku, Yeboah Afum,

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Kwabena Mensah, Kwaku Apau, Yaw Dompreh, Kwame Nkrumah, Opoku Ware and their

wives. Others included young men such as Brother Kwame Ayim who later became a Pastor in

The Apostolic Church.

The late Overseer E. K. Acquah was assigned to assist Pastor R. O. Hayford. In 1949, The

Apostolic Church organized a Pre-Christmas convention at Akim Oda. That convention brought

eighty (80) souls into the church. This necessitated the need to have a resident Pastor to

shephered the flock. Pastor Asomaning, a native of Akroso who became an Apostle of the church

was transferred from Kumasi to Akim Oda soon after the convention. During the Akim Oda

convention, Overseer J. E. Paintsil was ordained as a pastor and was aked to assist Pastor

Asomaning at Akim Oda. Sooner than later, the church members felt the need to have a

permanent place of worship. A vast Building Plot of land was, therefore, allocated for this

purpose. This happened during the reign of Nana Frimpong Manso II, the then Omanhene of

Akim Kotoku Traditional Area. This is the same site that is occupied by the Central Church at

Oda Old Town to date.

The first Presiding Elder of the Akim Oda Assembly in the year 1949 was Elder Hanson. The

members lost confidence in him and he was replaced with Elder Tuffu. Elder Hanson later left

the church and returned to the Presbyterian Church. Pastor Asomaning later fell ill as a result of

his relentless evangelism and even lost his voice and was, therefore, sent to the Agogo Hospital

for medical treatment. The church suffered a big setback during 1953 when The Apostolic

Church split into two. During the split, the Church of Pentecost occupied the church building and

it was only regained through legal means.

In 1953, Pastor Mante Adu left for Kumasi and was replaced by Pastor Nkrumah Yamoah.

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During that time, the entire membership of the church had dwindled to eighteen (18). This

testifies to how devastating the split in 1953 was to The Apostolic Church.

The history of the church in the Akim Kotoku State cannot be concluded without mentioning the

names of the following members who fought hard during and after the split in 1953. They were:

- Opanin Kwame Ampem, Elder Kwame Peprah, Elder Appiah, Elder Apau, Elder Kingful,

Elder Dompreh, Elder Kwabena Mensah, Elder I . B. Boakye, Deacon Opoku Ware, Mr. Gyimah

and Opanin Kwao Dompo. Others who also maintained their loyalty to The Apostolic Church

included, Akosua Pinamang, Abena Koname, Mame Asi, Yaa Kraah, Esi Kingful, Abua

Attafuah, Abena Kuma, Mame Oduraa, Mame Gyimah, Tema Maame, Mame Bea Peki and their

children.

Beyond the Borders of the Gold Coast

The Church at Lome, Togo

After the ordination of Pastors Lartey Adotey, A. S. Mallet and C. K. Diaba at the Koforidua

convention in 1948, the three Pastors came to form theBombing Group who met to pray and

went out to preach in Accra and other places.

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The Bombing Group went to Lome and through their evangelistic efforts, opened a branch of the

church there. A brother called Darko who was a member of the Accra Church elected to settle at

Lome in order to be able to take care of the infant Apostolic church.

In 1953, just when the split started, Pastor Mckeown posted Pastor A. S .Mallet to Lome.

Brother Gozo was sent to Lome to assist Pastor A. S. Mallet.

On 22nd March 1961, at a meeting at Kade, Pastor McKeown formed a new Executive Council,

which excluded leaders such as Pastors Anaman, A. S. Mallet, A. K. Yaw and Aboagye-Attah

because he considered them to be undermining him.

Meanwhile,Pastor Mallet had already made up his mind to return to TheApostolic Church and

asa result, he left Lome for Accra to re-affirm his loyalty to The Apostolic Church.

The Lome church split into two with the majority following Pastor McKeown. It was about this

time that the Togolese Government officially endorsed a few non-Pentecostal churches and

banned the Pentecostal Churches as well as closed the border with Ghana.

The remnant of The Apostolic Church in Lome was then placed under the care of The Apostolic

Church in Nigeria.

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CHAPTER FOUR

OPPOSITION, SIGNS AND WONDERS

Conflict with anti-witchcraft cults

The period between 1939 and 1945, which was also the period of the 2nd World war was a time

of anxiety, worry and frustration in the country. Many poor and desperate people resorted to

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fetish cults for protection and help. Fetish cults whose shrines became popular and most

patronized included “Tigare”, “Brekune”, “Kweku Fri”, “Kankamea” among others. Tigare,

especially, drew thousands of followers who pledged allegiance and paid tribute to it. ‘Tigare’

shrines could be found in almost every nook and cranny of the country.

Activities of the shrines included the ‘arrest’ and exposure of witches and wizards and the

destruction of the lives of criminals whose offenses were reported to the shrines for redress.

Devotees who pledged allegiance and sought for protection from the shrines were required to

pay certain amounts to redeem their fate, failure of which resulted in some calamity pronounced

on them by the fetish. The process was called “Pae bese” literally meaning “split cola nuts” (with

the gods).

The Apostolic Church counteracted the influence of these cults on the people of the Gold Coast

by the powerful preaching of the Gospel of the Lord Jesus Christ. The planting of The Apostolic

Church in the country was, thus, a timely intervention by God to release all those who were kept

under bondage to the cult shrines and were shamelessly exploited.

At the onset, the historic churches were hostile to The Apostolic Church due to its aggressive

evangelism, which was causing them to lose members to the new church. The signs and

wonders, which accompanied the preaching of the Gospel, for instance, were described in

derogatory terms as the end time signs of false prophets. Members of the historic churches were,

therefore, warned to be wary of being deceived by the ‘false prophets’ of the new movement.

Nevertheless, The Apostolic Church was undeterred but preached the Gospel powerfully,

directing the message to the hearts of the hearers to challenge them to believe on the Lord Jesus,

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and be saved as the Apostle Paul directed the prison warden to do in response to his question as

to how he could be saved (Acts 16:25 – 31)

With many such anwers as Peter’s on the day of Pentecost (Acts 2:37-39) and Jesus’ indication

of the signs that would follow those who believe (Mark 16:11-18) did The Apostolic Church

respond to the many queries of skeptics who had questions about her way of worship, the

praying aloud and particularly, the speaking in unknown tongues.

Pastor Hayford, for instance, would answer those who did not understand why there should be

loud congregational praying that it was the only way the Holy Spirit would baptize people since

he does not give the gift of tongues to people who pray with their mouths shut. To the question

as to why we sung ecstatically and danced in church, he would answer that examples abounded

in the Bible of godly people who did that. He would quote “Cry out and shout thou inhabitants of

Zion”, “Make a joyful noise unto the Lord” (Ps. 66:1)

The Apostolic church kept to the apostolic teachings of the New Testament and did not preach

any non-biblical doctrines. They did not indulge in rituals but preached the Lord Jesus and Him

crucified. The church grew and became a force to reckon with no matter the ridicule and

hostility, and this convinced people that the new movement was truly a visitation of God.

Signs and Wonders

One very remarkable thing in the early days of The Apostolic Church was that ordinary members

of the church were used mightily by the Lord to perform miracles. A few of them are indicated

as follows;

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1) Mercy Agyapong Raised from Death by Sister Dede

During the Easter of 1948, Pastor McKeown visited Asamankese to participate in a big

convention of The Apostolic Church. It was a very well attended convention and

members had come from all over the country. At that meeting there was an outstanding

testimony of a woman called Mercy Agyapomaa from Otumi who died at the Akim Oda

Hospital and was laid in state pending burial.

Agyepomaa, a staunch member of The Apostolic Church passed on after a short illness.

The leaders and some of the women of the church including Mame Dede of Kade

attended the funeral at Akim Oda. After a little while Sister Dede, moved by the Holy

Spirit, asked the family members to be allowed to pray for Agyepomaa to be brought

back to life. That posed a very unusual challenge but she was eventually given the

permission and she prayed over and over again while the mourners kept waiting outside

in great anxiety. People became impatient for the long delay in putting the dead body into

a coffin for burial. But to the greatest surprise of the mourners and the gathering, Mercy

Agyepomaa rose back to life after Mame Dede had another turn of a loud prayer. Mercy

Agyepomaa attended the Easter Convention at Asamankese and showed the congregation

her burial shroud to the congregation, which went wild with praises to God.

It was at this convention that Pastor McKeown stood up and asked to see whether Pastor

Anim was around. He had wished Pastor Anim were to be there to hear many other

wonderful testimonies of deliverance and salvation that were given by ordinary members

of the church. Pastor Anim was, however, not present though many of his members who

had defected to The Apostolic Church were present.

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2) Pastor Hayford heals a Paralytic

At the village called Oponso near Dunkwa-on-Offin, Pastor Hayford prayed for a little

boy who had not walked since he was born and he immediately got up and walked

throwing onlookers into wild jubilation and sang praises to God.

Pastor Hayford was the National Evangelist of the Church. He carried out campaigns in

the Western Region and opened assemblies at Sekondi, Axim, Tarkwa, Himan and

Prestea. He reached Dunkwa-on-Offin where Brother D. Nyarko Jones together with J. S.

Gyimah, A. S. Mallet and S. L. Lartey Adotey were ordained as Pastors of the Church.

After that Pastor Hayford turned towards the Eastern Region. Before he went to be with

the Lord, Pastor Hayford had been used by God to plant Churches in all the regions of

Ghana except the Northern region. A national convention was held in honour of this great

Evangelist at Saltpond during the Easter of 1950.

3) The Healing Exploits of Pastor Okanta

At a village called Abisim near Suhum, Pastor Okanta and Brother Isaac Mensah

performed many wonderful miracles. Pastor Okanta prayed for a woman called Habeno

who suffered from a strange disease which caused putrid sours all over her body for

which she found no help from orthodox medical practitioners. After a prayer by Pastor

Okanta, a great number of black ants dropped out of her skin and soon afterwards she got

completely healed. A man later confessed that he was the one who by some juju powers

cast that kind of disease on her because she refused to marry her or have an affair with

him. According to him, she would have remained incurable by any other means unless by

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himself when he would have had the chance to satisfy his desire. He was amazed that a

simple prayer had performed such a miracle. Pastor Okanta also prayed for a cripple

called Joshua and he hot up and walk.

Pastor Okanta also prayed for a cripple called Joshua and he got up and walked.

4) An Insane Woman Healed after Demons were Cast Out of her

A woman by name Deborah was insane and used to strip herself naked. Brother Isaac

Mensah with the assistance of other brothers went to Dawu (Akuapim) to pray for her.

She drew a cutlass as soon as the brothers entered her house but Brother Mensah went

forward and raised his hands and shouted the name of Jesus of Nazareth. The woman

immediately threw the cutlass away and knelt before Brother Mensah, who cast out the

demon out of her and she became completely normal.

5) Sisters Healed a Cripple at Kofigya

At Kofigya, a village near Suhum a crippled woman who moved by dragging herself on

the ground rose up and walked during a prayer meeting by sisters of the church.

6) Pastor Adu Pare and Elder Danquah Heal a paralytic and Demon Possessed at

Nsawam

A woman of Gyakiti called Abena Adobea who was possessed of evil spirits that

pralysed her and was bed ridden for one and half years at Nsawam rose up and walked

when Pastor Adu Pare and Elder Danquah went to Nsawam from Agona Swedru to pray

for her.

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The Apostolic Church assembly was praying at Agona Swedru when a member got up

and said that she saw Pastor Adu Pare praying for a woman from whom something like a

ball of fire shot out and dropped into the Densu River Nsawam.

The Swedru congregation did not know anything about Abena Adobea. She was related

to Elder Danquah who requested Pastor Adu Pare to go with him to pay a visit to her. The

miracle of her healing was only revealed to a member of the Church who did not know

anything about Adobea. Long after the Church had closed and everybody had gone,

Pastor Adu Pare and Elder Danquah returned to Elder Danquah’s house at Swedru with

Abena Adobea in their car, arriving after midnight.

The next day, Elder Danquah narrated how the deliverance of Adobea took place. During

a prayer for Adobea who laid paralyzed for eighteen months, got up screaming loudly

“mereko oo” “mreeko oo” meaning “I am going”, “I am going” as demons were cast out

of her body. She was brought to Swedru because she complained that she felt something

still breathing in the left part of her body. She became completely healed when the

members at Swedru continued to pray for her.

Adobea’s testimony was that as she was lying paralyzed she could hear people talking as

if they were in the market transacting business but she could not utter a word until she

was prayed for to cast out the demons who had made her body their habitation.

7) Signs and Wonders by Atia Yao at Deve, Benin

Early in 1951, Pastor Diaba who had taken charge of the Volta Region from Pastor

Mallet crossed the frontiers of Ghana and entered the Republic of Togo and carried out

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gospel campaigns, which yielded a few souls to begin an Assembly at Lome. He

extended his activities to Tsevie, Kpalime and Dahomey (Now Benin). He opened

assemblies at Deve, Dogbo and Atieve. Like Philip in the Acts of the Apostles, a brother

of Kpedze called Atia Yao after receiving the baptism of the Holy Spirit went to Deve

where he started preaching the gospel of Jesus Christ. The people of Dahomey were well

known for their voodoo cults. Most of the people of Deve were idol worshippers,

sorcerers, witches and wizards. Atia Yao’s preaching provoked the anger of the fetish

priests and priestesses in the town and they reported him to the chief of the town. He was

summoned to appear before the chief and his elders and was warned that if he did not

stop preaching his so called Jesus Christ, he would be bewitched and killed. But Atia Yao

boldly told the chief that Jesus Christ about whom he was preaching was more powerful

than the fetish priests and all the witches in the town.

The chief, seeing the boldness and confidence with which Atia Yao was speaking threw

him a challenge. The chief who was a blind man told Atia Yao “I would be the first

person to destroy and burn up all my idols and join your church if your Jesus would make

me see again.” Atia Yao readily accepted the challenge and told the chief “yes my Jesus

Christ can let your eyes open now if you would open your mouth and shout Jesus let me

see now”. Then Atia Yao requested the crowd of people who were there to join the chief

in shouting “Jesus let the chief see”. After a little while the chief jumped from his seat

shouting “menukpom azoloo” “I can see now”.

Everybody cheered with great joy and amazement. The chief’s brother virtually run

amok, destroying fetish grooves and shrines in the town. While this jubilation was going

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on, a woman called Agbana who had for five years suffered from paralysis was brought

to Atia Yao to be prayed for. She was instantly healed after Atia Yao placed his hands

upon her. News of these signs and wonders spread like wild fire through Deve and its

surrounding villages. Many more people joined The Apostolic Church as a result of the

signs and wonders performed by the power of God through Atia Yao.

8) Torhorsu’s Healing and the Demise of Famous Shrine at Hukeme, Dahomey

News about Atia Yao’s signs and wonders at Deve reached Hukeme, a village about

twelve miles from Deve. Hukeme was home to a very powerful fetish shrine to which

many people in Dahomey came for the solution of both material and spiritual problems.

The shrine was made up of number of groves and surrounding a small clay oval-shaped

structure of about four feet high and about three and a half feet wide.

The shrine was served by a number of fetish priests and priestesses who had scouts

whose business it was to tap information from unsuspecting clients who came to consult

the chief priest. A visiting client was taken through several stages in a queue as he moved

towards the oval structure. At one stage, he is surprised by the mentioning of his name

followed by detailed information about his life and why he had come to the shrine. He

would then be given instruction to provide such things as five pieces of cloth, a goat or

two fowls plus a fee of below or above twenty thousand francs depending on the gravity

of his problem.

Somehow, after many years of operation, it came to light that the small voice that came

from the little mud structure was the voice of a real person but not a spirit or some

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mysterious being. It was discovered that a tiny man of an unusual dwarf height of about 3

feet tall by name Torhosu was the one whose voice was heard. His rather dwarf structure

made his family take him for a god to be consulted as a deity.

The way this discovery was made was that Torhorsu became seriously ill. Unable to find

a cure for his illness, his relatives sent him to Atia Yao at Deve for prayer and healing.

Atia Yao prayed for him and he was instantly healed and in the process, revealed his

identity as the voice that used to come from the mud house at the Hukeme shrine. This

revelation saw the demise of the once famous Hukeme shrine.

During the Easter Convention at Koforidua, in 1948, Tohorsu was made to stand on a

table from where he spoke to the crowded convention confessing his sins and

surrendering totally to Jesus Christ.

9) Barren Women Give Birth to Children

Many barren women who were prayed for conceived and gave birth to children. An

outstanding testimony was that of Mrs. Florence Asiedu (wife of Mr. J. R. Asiedu, the

Speaker of Parliament during the tenure of office of Dr Kwame Nkrumah, the first Prime

Minister of Gold coast). After about fifteen years of marriage without a child she was

miraculously had baby-boy through the active work of the Holy Spirit.

One day, at a prayer meeting of the women, she had an intuition that she had been healed

of her bareness. She testified that she was informed by the Holy Spirit that she would

conceive and give birth to a male child whom she should name Jonathan. She indeed

conceived and gave birth to a male child who was brought to the Koforidua Easter

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Convention where she narrated this wonderful testimony. Countless number of women in

the church who were barren were blessed with children in response to prayer.

10. E. H Danquah’s Miraculous Deliverance

Mr. E. H. Danquah of Gyakiti in the Eastern Region of Ghana who was residing at Suhum was a

shop keeper. He was a staunch member of the Presbyterian Church, a leading member of the

church choir and the Young People’s Guild. As an alcoholic he realized that it was a menace to

his life and so he wished to stop drinking. He consulted fetish priests, native doctors and Islamic

fortune tellers to help him stop drinking but to no avail. His wife who had become a member of

The Apostolic Church and had heard of many testimonies of drunkards delivered by the power of

God so she continually advised her to attend the church with her to be prayed for to no avail. The

wife succeeded to convince him to church not until after he had done something very

disgraceful. On one of his mother-in-law’s visit to their house at suhum, she found to her utter

amazement her son-in-law being stretched out in the open under the influence of alcohol. Little

did she know that it was a routine rather than the exception. When the mother-in-law drew close

and called out his name, he slapped her without knowing. After gaining consciousness and being

told his crime, he shamefully accepted to go to the church with his wife not knowing what awaits

him at the church. At the church, he asked Pastor S. W. Duffour to baptize him. This request

came in at quite an odd time because night had fallen, but since duty demanded, Pastor S.W.

Duffour granted him his wish. After the baptism and prayer, the desire to drink was lost, and the

man was completely set free.

11. B. D. Addae’s Miraculous Salvation

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Mr. B.D Addae of Adukrom was at Jumapo when he overheard someone speaking Greek during

a prayer meeting in a branch of The Apostolic Church near his house. He had learnt some Greek,

and was greatly amazed to hear an illiterate Ghanaian speaking Greek fluently and praising God.

This experience led to his conversion to become a follower of Jesus Christ.

12. Eric Amoako’s Miraculous Salvation

Bro. Eric Amoako of Koforidua was a tobacco addict. He came across a rally being organised by

The Apostolic Church while he was seeing off some friends who came to visit him. They all

responded to the preacher’s invitation to following Jesus and went forward to be prayed for. He

had in his possession a half bottle of schnapp and a packet of cigarette. He gave all away after

being prayed for and he never went back to using them anymore.

13. A Chief’s Wife Raised from the Dead

At Tarkwa, Pastor Jones accompanied by Elder Ampiah, prayed prayed over the dead body of a

chief’s wife that was laid in a room at the place and she woke up to life. This awe-inspiring

miracle led many people to believe and trust God.

“Strange” Way of Worship

Liturgies for worship services, which were introduced by the early European missionaries, were

developed with a Western worldview. The hymns were almost impossible to use by the largely

illiterate membership of the Pentecostal Churches. Besides, to the African, these hymns were

“dull”, uninspiring and almost without emotional appeal. Even when their words were translated

into vernacular, they were found to be empty and meaningless since their very composition was

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seen as without reference to the occasion.

However, to use African musical instruments in church worship or to sing Church songs in

African lyrics were considered sacrilegious because the Western songs in African lyrics were

considered sacrilegious because the Western missionaries considered African music pagan.

The Apostolic Church, nevertheless, introduced Church choruses in African lyrics through her

African composers. This introduction of the African form of music into church worship by the

Apostolic Church was, in the courses of time adopted by all other churches, including the

historic churches, which had inherited from the Western missionaries, a western form of liturgy.

Before this, years of colonialism had changed people’s taste for western ways of doing things

and had even made people look down on what was African. Gradually, however, through the

initiative of The Apostolic Church, African music was accepted for use in the liturgies of historic

churches. It is rather ironic to observe how some traditional authorities consider the Pentecostal

way of worship rather as weird today.

This position on the use of African lyrics is not to say that the beautiful hymns of John and

Charles Wesley cannot be accommodated in our culture. To those who are educated and can

understand the English language in which the hymns are written the songs are very inspiring.

There is, however, wisdom in having them translated into local languages for the illiterate to

understand. Otherwise, these beautiful songs make little or no impact spiritually on the

predominant mass of illiterates in the Church.

The missionaries of the Apostolic Church saw the need to introduce short and easily sang

choruses known as the songs of the Gospel Quintet which were easily learnt by the new converts.

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Example:

1. In the same old way

In the same old way

The Lord is doing his business

In the same old way :/:

This is literaly translated into Akan as;

Okwan da daa no mu

Okwan da daa no mu

Awurade reye n’adwuma

Okwan da daa no :/:

1. Everybody ought to love Jesus

Jesus, Jesus

He died on the cross to ransome me

Everybody ought to love Jesus :/:

Translated

Ese se obiara odo Jesus

Jesus, Jesus

Owui gye me nkwa

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Wo dua no so

Ese se obiara odo Jesus :/:

2. There is power, power

Wonder working power

In the blood of the lamp :/:

Translated

Tumi bi wo ho

Eye anwanwa dwuma

Oguamba mogya no mu :/:

These types of songs are very easy to understand and were easily translated into Akan. The Gas,

the Ewes and later the Northerners were able to translate them into their own languages. They

could easily be sung by both literate and illiterates and could inspire anyone to worship and

adore God. But more remarkable was the alacrity with which ordinary members were inspired to

compose new songs in the African style.

The rhythmic African highlife music only needed the word of God to make it acceptable in the

church. They were indeed introduced into the Church through members such as Elder Ampiah

and Pastor Anderson. By the inspiration of the Holy Spirit Himself, and through these vessels,

hundreds of these spirit songs were composed. These songs have today been accepted as Gospel

songs and have made a very phenomenal impact on the whole population of the country. Some

have been played as marching songs at state functions.

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The greeting “Praise the Lord!” with the response “Halleluyah!” which is today a household

greetings in every Church in Ghana is an invention of The Apostolic Church.

The Apostolic Church liturgy which involved loud congregational praying, clapping of hands

and dancing to rhythmic African music accompanied by African musical instruments were

considered by many people at first as uncouth behavior to be permitted in church.

On particular innovation which was introduced to church music in the 1950’s was the one-string

double bass cello made by Brother McCarthy, a carpenter of the Agona Swedru Assembly. This

instrument was particularly popular at conventions. It became fashionable for every assembly in

the country to place an order for the huge guitar from him. Incidentally, there were not many

people who could play the instrument in the manner as brother McCarthy did. Nevertheless, so

long as they were able to produce some rhythm that allowed the singing of choruses, they did not

miss being used in worship services across the country. Brother McCarthy’s one-string cello was

later to be replaced by the electronic bass guitar.

Drumming, dancing and clapping of hand are not new to religious worship. The Israelites were

using all types of musical instruments to worship God. It will be recalled that when they crossed

the Red Sea and were saved from the persuit of the Egyptians, Miriam, the prophetess, the sister

of Moses took “a timbrel in her hand and all the women went out after her with timbrels and with

dances, singing and praising the Lord.” (Exodus 15:20)

King David of Israel remonstrated his wife Michal for criticizing him for “leaping and dancing

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before the Lord”. The Spirit of God was grieved and the woman was punished” for despising

David in her heart (2 Samuel 6:16).

David was the king of Israel but when it came to praising God, he was not ashamed to leap and

dance before the Lord. Psalm 150 shows the musical instruments that could be used in praising

the Lord. Trumpets, psaltery, harp, stringed instruments, organs and high sounding cymbals.

Psalm 47 says, “Clap your hands, shout unto God with the voice of triumph”. Isaiah 12:6 says.

“Cry out and shout, thou inhabitants of Zion”. Jesus said in Luke 19:37-40, when the Pharisees

asked him to “rebuke his disciples for praising God with a loud voice” He replied: “I tell you that

if these should hold their peace, the stones would immediately cry out.” He also said,

“Whosoever shall be ashamed of me and of my word, of him shall the son of man be ashamed

when he shall come in his own glory and in his father’s and of the holy angels.” (Luke 9:26).

People overestimated the value of instrumental music in the life of The Apostolic Church. Some

even erroneously thought that it was the instrumental music and the loud singing of revival songs

that drew people, especially, the youth into The Apostolic Church. As aresult, the acquisition of

musical instruments has become a necessary prerequisite of successful church planting up till

today. Though Gospel songs play a part in drawing crowds to the open air campaigns, it is the

Holy Spirit who convicts sinners of their sins and make them repent and surrender to Christ.

Jesus said, “No man can come to me, except the father which hath sent me draws him.” (John

6:44)

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It is therefore wrong to think that people are drawn into the church because of delightful music.

The truth is that the gospel songs are inspired by the Holy Spirit and their lyrical content are

spiritual. Jesus said, “It is the spirit that quickeneth, the flesh profiteth nothing: THE WORDS

THAT I SPEAK UNTO YOU THEY ARE SPIRIT AND THEY ARE LIFE.” (John 6:64). The

gospel songs are rightly called SPIRITUAL SONGS. They are different from guitar band music,

which is produced to make money. Elder Ampiah, Pastor Anderson and others who in the past

composed songs through the inspiration of the Holy Spirit did not sell them for money. Spiritual

or gospel songs are given by the Holy Spirit to draw and quicken lost souls to Christ. In other

words, spiritual songs contain the words of the Holy Spirit and like the words spoken by Jesus,

they are spirit and life and when listeners are quickened by them, they surrender their lives to

Christ and are thus born again. The aim of the Apostolic preacher or song writer is to speak the

word of life to the lost soul to awaken it back into the consciousness of God.

Songs have their role in church. Revival songs are usually sung initially to ‘inspire’ Church

members spiritually and lift them up into the spiritual realm from where they continue with

worship songs, which carry them into communion with God The tunes of the worship songs are

not danced to. They are slow-moving music, which assist in ushering the spirit of the worshipper

into the presence of God for intimate communion. During such times, members who have the

gift of prophecy are led by the Holy Spirit to speak in prophecy to the church or to individual

members.

The Apostolic Church, unlike the historic churches used a liturgy that took the African

worldview into consideration. Incidentally, this is what made their way of worship look odd and

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strange to certain people who were only used to the western liturgies in the Church. Christianity

is however, adaptable to the cultures of the people to which it is sent. When the Gospel went to

Gentile lands in the time of the Apostles, the Apostles insisted that the Gentiles who were not

Jews should not be forced to worship God like Jews and that they should be allowed to find their

own culturally acceptable ways to worship God. This is what The Apostolic Church did in the

Gold coast.

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CHAPTER FIVE

BELIEFS, TENETS AND RULES OF CONDUCT

The Apostolic Church derived its name from the New Testament Church established by the Holy

Spirit with the Apostles of Jesus Christ as leaders.

The church is structured as much as possible in accordance with the pattern found in the Acts of

the Apostles and in conformity with the teachings of the New Testament. Its beliefs and practices

are to a very large extent based on the revelation of God in both the Old and New Testaments.

CHURCH GOVERNMENT

Headship of Christ

The Apostolic Church recognizes Jesus Christ as the One and only Head of the Church. All other

leaders are considered to be delegated to serve the Church under His guidance and Headship.

The Church, therefore, has a vertical relationship with only Jesus Christ as the Head and

acknowledges Him in practice as such (Eph 1:22-23).

Ministry Leaders

Though Christ alone is considered as the Head of the Church, The Apostolic Church has a place

for ministry leaders who are ordained to occupy the ministries of Apostle, Prophet, Evangelist,

Pastor and Teacher for the direction of the church to ensure orderly edification and growth.

These ministry leaders are ordained on the basis of the spiritual gifts they have. By this reality,

the church is seen as neither a democratic nor an autocratic institution. The Church is an

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organism that has one head and many members who perform different functions depending on

the spiritual gifts each has. The Church observes that since it is one body, it can be locally self

sufficient or autonomous, but universally interdependent. In the church government system

adopted by The Apostolic Church, therefore, there is left no room for individual claims to

position or power.

The members have complete submission to one another as the various parts of one body do and

maintain a vertical relationship with Christ as the Head. This vertical relationship with Christ and

horizontal relationship with one another in the Church is God’s divine plan for the establishment

and growth of Christ’s Church.

Church Council

The Council of The Apostolic Church is made up of Apostles and Prophets who constitute the

decision-making body. All matters of policy including those which relate to issues such as

prophecy, money, publications and property etc. fall directly under the Council’s jurisdiction.

The council is advised by several committees concerned with every aspect of church life. The

Council meets once every year in Accra where the Headquarters is located.

Local Leadership

The Church at the local level is led by Pastors, Deacons and Elders. These constitute the Council

at the local level. The Elders have the duty to care for, feed and, in a measure, rule the flock.

Pastors of the Church have similar responsibilities but have the oversight of several Assemblies

of the church. The material and the other needs in the assemblies are taken care of by the

Deacons and Deaconesses.

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Financial Administration

The church has a central fund, which is fed by contributions from the local assemblies through

tithes and offerings. From this fund, Pastors’ salaries and allowances are paid irrespective of how

much their assemblies contribute, thus, ensuring that stronger assemblies help the weaker ones.

DAY OF WORSHIP

The Church worships on Sunday which is referred to in Acts 20:7 as the first day of the week

when the disciples came together to break bread or the Lord’s day (Rev 1:10) which is

understood to be the day on which the Lord Jesus rose from the dead, the first day of the week

after his crucifixion.

CONDUCT OF MEMBERS

The church expects all her members to be guided by the Word of God and to crucify the works

of the flesh listed as adultery, fornication, uncleaness, lasciviousness, idolatry, witchcraft, hatred,

variance, emulations, wrath, strife, seditions, heresies, envying, murders, drunkenness, revellings

and such other life style. This is because according to the bible, all those who do such things

shall not inherit the kingdom of God (Galatians 5:19-21).

Each member is, additionally, expected to grow to maturity in Christ, bearing the fruit of the

Spirit which is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance

against which there is no law(Galatians 5:22-23). The Church, therefore, disciplines members

who are known to be engaged in open sin. The singing and dancing in the church originate from

the joy which members of the Church receive when they find themselves liberated from works of

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the flesh. This is analogous to the joy which the Israelis had after they were saved from the hands

of Pharaoh and the Egyptians after crossing the Red Sea.

The encounter with Jesus resulting in the salvation of the soul and the meeting of other needs is

expected to produce in the believer such joy and excitement like occurred in the life of the

woman of Samaria who met Jesus on the Jacob’s well at Sychar (John 4:5-26), that she could not

but tell others about Jesus.

Through The Apostolic Church, God has touched the lives of many people who have had their

lives changed and their burdens rolled away. No wonder a typical Apostolic worship service is

filled with people who sing, clap hands and dance with joy and gratitude to God who has done

such great things in their lives.

BAPTISM OF THE HOLY SPIRIT

The Apostolic Church considers the outpouring of the Holy Spirit on the Day of Pentecost as the

event that gave birth to the Church of Jesus Christ. It is also the observation of the Church that

the baptism of the Holy Spirit is God’s way of edifying the body of Christ and empowering her

for the winning of the world to Christ.

GIFTS OF THE HOLY SPIRIT

The Apostolic Church considers the nine gifts of the Holy Spirit as indicated in 1 Cor. 12:8-10 as

the channels of grace through which the power of the Holy Spirit is manifested for the building

up of the Body and the winning of the world.

She also considers that the nine-fold fruit of the Spirit enumerated in Gal. 5:22-23; 1 Cor. 13 also

provides the balance of the power available through Spirit-baptism in the building of Christ-like

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character in the believer.

By the laying on of hands the Church recognizes three ways in which these gifts of the Spirit are

imparted.

1) Gifts are imparted directly by the Holy Spirit; when this happens the manifestation of

such gifts provides us with evidence

2) Gifts may be given through prophecy and this is recognized by the laying on of hands by

the Apostleship (I Tim 4:14)

3) Gifts may also be imparted through the laying on of the hand by Apostles (2 Tim. 1:6).

TENETS, RULES OF BELIEF AND CONDUCT

The following are a summary of the Fundamental Tenets of The Apostolic Church, based on the

Holy Scriptures. Such tenets accepted and confessed, shall be an essential basis of the fellowship

and union of members.

Statement of Faith (TENETS)

The Apostolic Church believes in:

1) The Unity of the Godhead and the Trinity of the persons therein.

2) The utter depravity of human nature, the necessity for repentance and regeneration, and

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the eternal doom of the finally impenitent.

3) The Virgin Birth, Sinless Life, Atoning Death, Triumphant Resurrection, Ascension and

Abiding Intercession of our Lord Jesus Christ, His second Coming and Milennial Reign

upon earth.

4) Justification and Sanctification of the Believer through the finished work of Christ.

5) The Baptism of the Holy Ghost for believers, with signs following

6) The Nine Gifts of the Holy Ghost for the edification, exhortation and comfort of the

Church, which is the Body of Christ.

7) The Sacrament of Baptism by immersion, and of the Lord’s Supper.

8) The Divine Inspiration and Authority of the Holy Scriptures.

9) Church Government by Apostles, Prophets, Evangelists, Pastors, Teachers, Elders and

Deacons

10) The Possibility of falling from Grace

11) The Obligatory nature of Tithes and Offerings.

RULES OF BELIEF

The following is expected of every member and officer of the Church:

1) A personal testimony of salvation in Christ (Acts 4:12; Romans 10:9).

2) The acknowledgement of and obedience to, the order and officers of the church-Apostles,

Prophets, Evangelists, Pastors, Teachers, Elders and Deacons. (Heb 13:7; Eph 4:11, 1

Cor.., 12:28).

3) The regular and active participation in the various Church meetings (Heb 10:25)

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4) Conformity with the Fundamental doctrines of the Church, as well as with the two

Ordinances, namely Baptism by immersion and the Lord’s Supper. (2 John 1:9; Rom.

6:17; Luke 22:19; 1 Cor 11:24).

5) That you contribute towards the support of the cause as taught unto us in the word of God

(Genesis 14:20; 28:22; Leviticus 27:30; 1 Chronicles 16:2; Matthew 23:21; Hebrews 7:8-

9).

6) Keeping the counsels of the Church within the Church (Matt 7:6).

7) Support other members in prayer and other means, remembering that Church members

are joint members in the Body of Christ (Heb. 10:24; 1 Cor. 12:25-26, 1 Tim 2:1, Gal

6:2)

8) Endeavoring to keep the unity of the spirit in the bond of peace (Eph 4:3)

RULES OF CONDUCT

1) Never come to the House of God without praying before coming (Matt 6:6; Eph 6:18).

2) Be in your seat at the commencement of the service. You will thus be a good example to

those who are late and neglectful. (Gen 22:3; Ps 108:2; Prov 8:17, Songs of Solomon

7:12).

3) Bring your Children with you to the House of God. Relatives and servants also have

souls. It is your duty and privilege to take care of them. (Matt. 11:4; Exod. 20:10; John

1:14-45; Acts 10:24; Gen 18:19)

4) Make the Pastor your personal friend. You need his sympathy, support and counsel.

Constantly pray for him. (1 Thess 2:7; Joel 2:17; Mal 2:7, Roma 15:30, 2 Cor 1:11; Heb

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13:17).

5) Make the church your spiritual home (Acts 2:46-47).

6) In all your conversation never speak disrectfully or negatively of God’s servants or their

ministrations in the presence of your children. If you sow to the wind you may reap the

whirlwind. (Gal. 6:7, Prov 22:8.

7) Take your Bible with you to the House of God (Ps 1:2; 119:16, 72; Rom. 15:4; 2 Tim

3:16-17).

8) Enter reverently, pray fervently; listen attentively; give praise from a grateful heart, and

worship the Lord in the Beauty of holiness, (Ps. 108:27-28; Eccls 5:1; Rom 12:11; James

1:19). “Enter into His gates with Thanksgiving, and into His courts with praise; be

thankful unto Him and bless His name” (Ps. 100:4).

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CHAPTER SIX

AMERICAN VISITORS AND SUBSEQUENT SPLIT

In early 1948 Pastor Adams McKeown went back to Britain and from there he was transferred to

America. He came into company with Pastor Fred C. Poole and Dr Thomas Wyatt the Leader of

The Latter Rain Movement. Pastor Poole was the superintendent minister of The Apostolic

Church in Philadelphia. It would appear that Pastor Adams McKeown who had served as a

missionary in Ghana mooted the idea of a visit to Ghana to Fred Poole who became excited with

the approval and the two of them wrote to Pastor James McKeown of their wish to visit Ghana

with their friend Dr. Thomas Wyatt of the Latter Rain Movement.

In October 1950, a General Council meeting was held at Dunkwa-on-Offin during which Pastor

James McKeown brought up for discussing the proposed visit of the three visitors from America.

Pastor McKeown convinced the African Pastors that Dr. Thomas Wyatt who had the gift of

divine healing could financially support the Church in Ghana. He frankly informed the meeting

that he was afraid the Missioanry Committee in Britain would not favour the visit, especially,

because of the inclusion of Dr. Thomas Wyatt. He even expressed the fear that the Missionary

Committee might dismiss him if he went ahead to invite the visitors from America.

All the African ministers, with the exception of Pastor D. K. Boateng, resolved to stand by him if

the Missionary Committee dismissed him. The Missionary Committee of Bradfoord had advised

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Pastor McKeown against the visit of Dr. Thomas Wyatt because he and his Latter Rain

Movement had caused a lot of misunderstanding and rifts in some churches he had visited in

America. He was known to have divorced his wife and married another woman. The Apostolic

Church would normally not accept such a person to preach on their platform. Dr Thomas Wyatt

also was said to have criticized The Apostolic Church for having “strangled the Holy Spirit” of

God with stringent rules and practices.

The Apostolic Church, Gold Coast however, after considering the fact that Pastor Fred Poole and

Adams McKeown were their own missionaries together with Pastor James McKeown, eventually

gave in to the visit. But events that followed the visit proved the fear of the Missionary

Committee that the divisive spirit of Dr. Wyatt who could not hold his house together would

always affect and follow his ministry.

The American visitors came to Ghana in January 1953, and spent one month visiting The

Apostolic Churches in Ghana.

In Accra a mammoth rally was held in front of the James Town chief’s palace popularly known

as “Mantse Agbo naa.” Fred Poole whose anointing could be felt from his fiery sermons drew

crowds to surrender to Christ Jesus where as Dr. Thomas Wyatt healed the sick, cast out demons

and prayed for the deaf ears to pop open and the tongue of the dumb loosened to speak. There

were miracles everywhere they went round the country. One very outstanding miracle on the first

night was the healing of Mr. V. B. Annan (father of the former Speaker of Parliament Justice D.

F. Annan) who was suffering from a stroke. Dr. Thomas Wyatt was allowed to ordain some of

the Africans as Pastors, Prophets and Apostles, an act which the parent church in Britain

considered unacceptable.

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The church in Ghana however found the visit of the team very beneficial, except that the white

missionaries were divided in their opinions about the visit and that was the shadow of events to

come. Pastor Sercombe had gone back to Britain before the Americans came in 1953. The

missionaries in Ghana were, Pastor James McKeown, Pastor Hammond and Pastor Albert

Seaborne who were all in the country with their wives.

Quadrennial Council in Bradford and Pastor McKeown’s Dissociation

In May 1953, Pastor James McKeown attended the Quadrennial Council of The Apostolic

Church in Bradford. The meeting started on 2nd May 1953, with 54 Apostles and Prophets

present. The Latter Rain Movement was discussed at length and after several reports from other

parts of the world had been heard, it was discovered that the Latter Rain Movement abused the

privileges granted them by The Apostolic Church by publicly and privately condemning the

church government system adopted by The Apostolic Church. Dr Wyatt was also accused of

speaking against The Apostolic Church system of paying its field workers, a criticism which was

fomenting ill will and disaffection in the Church.

The Council decided that all participants should re-affirm their faith and belief in the doctrines

and practices of The Apostolic Church as follows:

“I AFFIRM MY BELIEF IN THE TENETS OF THE CHURCH WHICH INVOLVES

CHURCH GOVERNMENT IN ITS PRINCIPLES AND PRACTICES AS EMBODIED IN THE

CONSTITUTION SUBJECT TO THE AMENDMENT TO OUR PRACTICES WHICH HAVE

ALREADY BEEN MADE AND MAY YET BE MADE IN THE COUNCIL OF APOSTLES

AND PROPHETS AS LED BY THE SPIRIT OF GOD FROM TIME TO TIME.”

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All the Apostles and Prophets present, with exception of Pastor James McKeown and Cecil

Cousen signed the affirmation.By their refusal to assign the affirmation, Pastors James

McKeown and Pastor Cecil Cousen disassociated themselves from what the Apostles and

Prophets of The Apostolic Church had all agreed upon in principle. Pastor James Mckeown and

Cecil Cousen then left the council, and in the evening of that day 7 th May 1953, they asked the

president to announce in the service held at Great Horton that they were no longer members nor

ministers of The Apostolic Church. They also handed over their ordination certificates to the

president.

A letter which Pastor McKeown himself wrote on the 12th May 1953 to Pastor Albert Seaborne

at Hohoe revealed the position taken by the two dissenting pastors. The letter read as follows:

Pastor A. Seaborne

Apostolic Church

Hohoe

Gold Coast

Dear Albert,

Greetings in Jesus,

I am sure by this time you will have learned both from official and unofficial sources that

there was a show down in Council on The Apostolic Church interpretation of the Latter

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Rain and the Latter Rain interpretation of The Apostolic Church with the result that

Pastor Cecil Cousen and I had to hand over our ordination certificates and from that

moment we were no longer ministers in the church. This will have far reaching effects on

the Gold Coast. We left the Council in the spirit of the Master and we will walk in that

spirit. Nevertheless the decision reached places us in opposite camps, and will affect the

Gold Coast. It now remains to be seen (whether Missionary or African Pastor) who will

stand by the declaration we made in October Council at Dunkwa.

Ever yours in the bond of His love,

James and Phia.

One can deduce from Pastor Mckeown’s letter that long before the arrival of the team from

America, a meeting was held in October 1952 at Dunkwa in which Pastor James Mckeown

informed the Ghanaian council of Bradford’s strong disapproval and possible sanction against

the impending visit of the Latter Rain to Ghana. At that meeting there was a declaration to

support Pastor James Mckeown, if it even meant breaking away from the parent church , hence

the clause, “it now remains to be seen (whether missionary or African Pastor) who will stand by

the declaration made in the October council at Dunkwa”.

The cardinal issue, which was to have serious repercussions on the church in Ghana, was

whether Pastor McKeown was dismissed or he dissociated himself from The Apostolic Church

in Britain.

Local Pastor’s Response and Secession from Bradford

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Pastor J. A. C. Anaman, the Acting Chairman in the absence of Pastor McKeown called a

general meeting of the African Pastors and Genral Deacons on 21st May 1953 at which, Pastor

James McKeown’s “dismissal” in the UK was discussed. The very item on the Agenda took a

prejudiced position on the matter to be discussed i.e. “The dismissal of Pastor McKeown”. It

would be recalled that at the meeting at Dunkwa in 1950, the African Pastors pledged to stand by

McKeown if he were dismissed. If they read the letter sent to him by Pastor McKewon himself,

they would have realized that by refusing to sign the affirmation, Pastor McKeown disassociated

himself from the Council of Apostles and Prophets of the Church. Pastor Anaman, the Acting

Chairman realized this fact too late when he had led his colleague Pastors in Ghana to pass a

devastating resolution, which rent the Church in two.

He dwelt on the word “dismissal” and led his African Pastors to send a resolution which read as

follows:

RESOLUTION OF THE APOSTOLIC CHURCH (GOLD COAST) COUNCIL

We the African ministers and the General Deacons of The Apostolic Church (Gold

Coast) have considered carefully the news which reached us from the United Kingdom

concerning our superintendent James Mckeown.

We understand that Pastor James Mckeown has been dismissed by the General Council,

because of his refusal to relinquish certain teachings brought to us recently by a team

called the Latter Rains Team, and consequently, his refusal to reaffirm unreserved

allegiance and obedience to the Council and the practices of the British Isle.

We also understand that the home council was helped in its decision which resulted in the

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dismissal our dear superintendent by many adverse and conflicting reports; received by

them from West Africa particularly Nigeria.

Since the team left us, we have been carrying on as before but with greater power, zeal,

knowledge and liberty. We have not thrown away any of our working arrangement nor

have we turned our back on the eleven fundamental tenets propagated by The Apostolic

Missionary movement; something has definitely been added to us.

We deeply deplore the rejection of Latter Rain teachings so called, by the home council,

but what we heard and saw when the team was present with us found a response in our

spirits and we found nothing contrary to the written word of God, we entered in

wholeheartedly and God greatly blessed us.

Accordingly it is hereby resolved that despite the dismissal of our Superintendent James

McKeown by the Home Council, we unanimously decide to ask him to return to the Gold

Coast as our Superintendent and continue with us a before.

That whilst appreciating the sacrifice made by The Apostolic Missionary Movement in

the United Kingdom in the former years in sending us Missionaries from time to time we

unanimously decide to withdraw our connection with the Home Committee and Council

henceforth and ask them not to send any missionaries to us in the future and to withdraw

those at present on the field.

That we shall not entertain any delegation sent to us by the Home Council. Copies of this

Resolution were to be sent to:

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1) The Missionary Committee, Bradford, England

2) Superintendent Pastor James McKeown

3) Missionaries Albert Seaborne and S. M. Hammond, Hohoe and Saltpond

respectively.

4) Superintendent, Missionaries in Nigeria

5) Responsible Authority in the God Coast.

SIGNED AT ACCRA, THIS 21st DAY OF MAY 1953

The Resolution was signed by:

APOSTLES:

J. A. C. Anaman, Ashanti Province (Ag. Chairman)

S. R. Asomaning, Western and Central Provinces

A. C. Mallet, Eastern Province

C. K. Diaba, Trans-Volta Province

J. Egyir Paintsil, Accra Province

PROPHETS

J. C. Quaye, Asamankese District

S. H. Ankamah, Mampong Ashanti District

C. E. Apau Asante, Tamale, Norther Territories.

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GENERAL DEACONS:

J. A. Budu, Western Province

J. E. Smith, Central Western

E. Y. Boateng, Eastern Province

Alex Bonsu, Ashanti Province

FINANCIAL SECRETARY:

S. Lartey Adotey

EVANGELIST:

E. Adu-Pare

PASTORS

S. W. Dufour, Tarkwa District

S. T. W. Frempong, Kumawu – Ashanti District

J. A. Bimpong, Juaso – Ashanti Akim District

D. K. Boateng, Suhum District

D. Nyarko-Jones, Winneba and Swedru District

J. S. Gyimah, Akroso District

G. Alfonso Wood, Kwahu District

J. W. Sackey, Axim-Discover District

B. A. Mante-Adu, Oda District

A. K. Yaw, Cape Coast-Abura and District

N. D. Minta, Sekondi District

J. E. Minta, Kadjebi- Buem District

C. S. T. Owuo, Accra District

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S. K. Ampiah, Bekwai-Adansi District

D. Korley, Krobo District

M. E. Kesse, Akwapim District

W. B. Date, Dunkwa-Sefwi District

Pastor Albert Seaborne refused to sign the Resolution and openly disassociated himself from the

secession from The Apostolic Church Britain. Pastor S. M. Hammond wrote to say that he had

no objection to the decision taken by The Ghanaian Council. But he resigned and went back to

Britain.

This action of the African ministers was strange to the missionary board.Because, following

Pastor James Mckeown’s resignation and the settlements of his benefits the board had not as yet

communicated any information to the field in Ghana. Rather, they were praying and considering

the next superintendent to be appointed for Ghana. So on the receipt of such a resolution, the

missionary secretary replied immediately to clarify the true positions of affairs concerning Pastor

James Mckeown, and pointed out that the allegation on which the resolution was based was

incorrect. He therefore beseeched the ministers to be wise to meet a delegation sent out by the

council to the Gold Coast on the matter. But Pastor Anaman wrote back to the misioanry

secretary saying “the decision of the Gold Coast Council embodied in the resolution was

irrevocable”. He further indicated that there was no need to meet with representatives of the

missionary council on the matter.

Circular Letter Announcing Pastor McKeown’s Dismissal

After the Resolution had been sent to Britain, Pastor Anaman wrote a circular letter to all

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Assemblies of the Church in Ghana informing members as follows:

News has come to hand from England that The Apostolic Church Council in Bradford

has decided to reject many teachings brought to us by the Latter Rain Team when they

visited us in January and February last. They have also taken measures to prevent the

Latter Rain Team from visiting us in the future – under their auspices. Furthermore, they

have laid down that any minister paid by The Apostolic Church in the British Isles must

either put aside the Latter Rain teachings or accepted dismissal.

Our Superintendent, Pastor James McKeown has accepted dismissal by them rather than

to give up the precious things we all received and enjoyed and are still enjoying today.

We, the recognized governing body of The Apostolic Church (Gold Coast) have whole

heartedly and unanimously decided to take our stand by the side of our Superintendent

for we are not prepared to go back on the blessings and liberty which we have been

enjoying since we heard of the Latter Rain.

Therefore, it has been unanimously decided that from henceforth, we in the Gold Coast

will carry on our own affairs independent of The Apostolic Church Missionary

Movement in Bradford. Our Superintendent who is on furlough at present enjoying a

well-deserved rest will return and not sent to us by Bradford.

He has kept in close touch with us by cable and air letters throughout our business and we

are completely one in our decisions.

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There will be no change in our methods. We are all going to be Apostolics, even more

Apostolic than what we have been before. So everyone should carry on as usual.

This letter, however, set some members wondering why there should be that hasty decision to

break the Church in Ghana from its parent body.

Rumours, therefore, went through the church that the Pastors had surrendered the church to the

Latter Rain Movement. It would be recalled that similar rumours went round in the church soon

after the visit of the Americans, and Pastor McKeown wrote a letter to allay the fears of

members about the Latter Rain. Pastor Anaman’s letter therefore rekindled the rumours but the

majority of members were prepared to go with the independence idea because that was the spirit

at that time when Dr. Kwame Nkrumah was agitating for “Emancipation of the Gold Coast from

colonial rule”

The leadership of the church in Ghana, including Pastor McKeown, while working towards

secession from the mother church in the UK, was trying at the same time to convince the

members of the church that they were still Apostolic. This strategy was obviously aimed at

keeping the membership together for secession.

A delegation from Bradford to help resolve the Impasse

Meanwhile, the Missionary Secretary of Bradford on receipt of the resolution from Ghana

replied immediately to point out that the allegation upon which the resolution was based was

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incorrect.

He therefore beseeched the Ghanaian Council “to be wise to meet a delegation being sent out by

the UK Council to Ghana on the matter”

Pastor Anaman, however, wrote back to say that the resolution was irrevocable and that, there

was no need for them meeting with a delegation of the UK Missionary Committee on the matter.

Bradford, however, delegated the Missionary Secretary, Pastor Vivian Wellings and Pastor and

Pastor C. Rosser of the Church in Nigeria to come and meet the Ghanian leadership to explain to

them what really happened at the Quadrennial Council.

On the 22nd of May 1953, the Ghanaian Ministers met to consider ways and means of informing

members of the church of the change that was taking place. Apparently, there was some fear that

a change of the name “Apostolic Church” might create misunderstandings in the minds of the

rank and file of the church’s members. Already, rumours were making the rounds suggesting that

Pastor McKeown was misleading the African Pastors to break the church away from the mother

church.

Names were suggested for adoption for the church included “African Apostolic Church,” “New

Day Apostolic Church” and others which were rejected. Brother Alex Bonsu’s suggestion of

“Gold Coast Apostolic Church” was eventually adopted. A new Bank Account was opened for

The Gold Coast Apostolic Church and it was further decided that all Official letterheads,

Baptsimal and Dedication certificates should bear the new name.

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When the secessionist heard that an entry permit had been granted the Bradford delegation to

come to Ghana, a long letter was written to all Pastors and General Deacons by the Acting

Chairman, a portion of which read:

I believe they will by all means try to put us in the old position as we were. But let us

remember that when once a chicken is out of an egg, it is against the law of nature to put

it back into it again. The important thing to do when the delegates come is definitely

refusing to have any interview with them. When we do that a greater part of the victory is

gained.”

This Pastoral letter issued by Pastor Anaman to all assemblies of the Church was obviously

written to implement the resolution passed at Dunkwa-on-Offin in 1950 by which the Afican

Pastors and General Deacons had pledged their loyalty and support to Pastor McKeown in the

event of his dismissal by the Missionary Committee in connection with the visit of Dr. Thomas

Wyatt and his friends to the Church in Ghana.

Some signatories of the resolution, however, harbored reservations which they later boldly

expressed by joining Pastor Seaborne who had openly opposed the motives behind the resolution

which he sensed to be hypocritical and calculated to break the church in Ghana away from

Britain. Those who disagreed with secession were Pastor D. K. Boateng, Nyarko Jones, Mante

Adu, A. K. Yaw, J. K. Wilson and M. E. Kesse. Others were Pastor Adu Pare who had been

appointed as the National Evangelist to succeed and the late Pastor Hayford and General Deacon

J. E. Smith. These Pastors and their assemblies thwarted the determination and all out efforts

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being taken to completely sever relations with the church in Britain.

In a meeting held on 8th June 1953, a new executive council of the secessionist decided that

Pastor Seaborne be asked to inform the Missionary Committee to recall him back to Britain as

soon as possible. He was meanwhile “to refrain from taking the chair in all church meetings in

the Gold Coast and Trans-Volta”. Pastor Seaborne had written to tell the Ghanaian Council that

the resolution sent to the Missionary Committee and taken was one-sided. He had seen more

wonderful things than what the Latter Rain did on their visit. He had, therefore, taken his stand

with Bradford. Pastor Seaborne, a very unassuming and calm person here revealed the moral

giant he was and stood tallest above all the Pastors in denouncing what he found to be wrong.

For this cause Pastor Seaborne fought as a faithful Christian and died in Ghana.

Moves against Secession by the Adangbe Zone

On the 27th June 1953 at Tarkwa, Pastor S.W. Duffour, one of the signatories to the resolution to

secede themselves from the parent body in Bradford revealed some secret plans and strategies to

brother Tenobi concerning their plots to bury the testimony of The Apostolic Church, Missionary

headquarters, Bradford in the Gold Coast for the Latter Rain Missions, which was described by

the secessionist as “Higher Revelation” to reign. Brother Tenobi, who was a member of the

church and an employee of a timber firm at Akim Oda, dissatisfied with information he received

from his friend Pastor Dufour about the changes taking place in the church, immediately wrote to

Bradford on 29th June 1953 pledging his support for the Apostolic Church in Ghana. From that

day he was referred to as a traitor to the secession and the only member and officer that Bradford

had in the Gold Coast.He was mocked and ridiculed and even molested in some assemblies and

described as the devil’s agent whom nobody should entertain or discuss matters with in a circular

letter signed by Pastor J.A.C. Anaman to the assemblies all over the country.

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At the church in sekondi where the author was invited by elders and members that stood for the

original Faith to minister, one passenger lorry filed to capacity with members of the seceded

regime, led by elders Simons arrived. They rushed into the church and snatched away the chair

on which he sat for him to fall. They then surrounded him, rebuked him, and called for the police

to come for him and put him behind bars together with elders Kwamena Kuma and Ansah .

After his release from police custody, he travelled to Somanya to mobilize support for the

mother church. Together with Brothers S. R. Ocansey of Otrokpe and A. Ofori-Addo, a transport

owner, all assemblies in the Adangbe area were stirred up against secession. The three brothers

agreed to arrange for Pastor Seaborne to be transferred from Hohoe in the Volta Region to stay at

Somanya where living accommodation had been secured for him by brother Ocansey. Brother

Ofori Addo went with his own truck to bring Pastor Seaborne and his wife to Somanya on the 1 st

of September 1953.

A delegation of the church from Britain had been refused entry because the secessionist refused

to receive them. A cable was sent to Nigeria where they went requesting them to proceed to

Ghana. Brother Tenobi was sent to Accra to arrange for entry permit with the Immigration

Authorities, for the British delegation to come to Ghana. On the 5 th of September 1953, the

British delegation comprising Pastor V. Wellings and Cyril Rosser arrived in Accra. The

secessionists refused to meet them with the excuse that they would only do so when Pastor

McKewon arrived from Britain. A letter was again circulated to all assemblies of the church not

to receive the delegates.

At Akim Oda, the district Pastor Mante Adu did everything to prevent brother Tenobi from

enlightening the members about the changes, even to the extent that he instructed some men to

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beat up brother Tenobi if he continues to speak about the Latter Rain in the church. Pastor Mante

Adu made the church members to understand that the name Gold Coast Apostolic Church and

The Apostolic Church Gold Coast was just like saying, superintendent of police and police

superintendent, Agriculture department and department of agriculture, one and the same thing.

For that matter, Tenobi should not be taken serious. When Tenobi was made aware on what

judgement had been passed on him, he contacted Pastor A. Seaborne at Hohoe, Volta Region for

consultation on what to do. Brother Tenobi coincidentally met with brothers R.S.A. Ocansey of

Otropkpe and A. Ofori Addo of Somanya at Asesewa market on Monday 10 th August 1953. It

was at this appoint that he with the copies of the resolution and the secret plans, briefed the duo

on the changes that had taken place. In one accord they chose Somanya to be the headquarters

for the original church. Brother Ocansey did a very good work to get the brethren in krobo area

such as Kofi Asra and Chicha Kwao of Kakama, Kwasi fio Adjirako of Huhunya, Narh Ababio

of Sekesua and others informed about the situation and they all took their stand for the original

faith.

Brothers Tenobi and Ofori Addo travelled extensively and succeeded in wining back some of the

assemblies. It became necessary also for the Missionary Delegation to travel to most of the towns

and districts where letters had come to invite them.

On the 31st August 1953, elder J.S. Larnor, Ofori Addo’s senior brother, was sent with a special

lorry to Hohoe, and on the 1st September 1953, he brought down Pastor and Mrs. Seaborne to

Somanya, the headquarters of the original church. Then a cable was sent to the Bradford

delegation, who were not received by the seceded ministers when they arrived in Ghana, and so

they went to Nigeria, to come over to Somanya, which they did on the 5 th Sepember 1953. The

first thing the delegation did was to send a letter to Pastor Anaman in Kumasi, the leader of the

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secession and the head of the new organization, asking for a meeting to duscuss matters together.

But the reply was a complete refusal, unless Pastor James Mckeown was present.

Following the refusal to meet with the Bradford delegation, Pastor Anaman, the leader of the

secession convened an emergency meeting on the 22nd September 1953. The details were as

follows:

AGENDA: Meeting with Bradford Delegates

MEMBERS PRESENT:

Pastors: J.A.C Anaman, S.R. Asomaning, A.S. Mallet, C.K. Diaba, J.E Painstil, J.C. Quaye, and

E. Adupare

General Deacons: J.A. Budu, E.Y. Boateng, J.E. Smith, Alex Bonsu

Overseers: E.H. Danquah, Asare Amankwa, Aboagye Attah, Quashie V.B. Anaan, Duku, and

Biritwum

Decision:

On account of a letter sent by the Bradford delegates to the acting chairman that they are being

prevented by their home council from meeting the Pastors council with Pastor James Mckeown,

this meeting resolves not to meet in the absence of Pastor James Mckeown, and that any officer

of the church who violates this and invites the delegates to his assembly will be subjected to

answer at the next Pastors council. This meeting decides that a circular be sent by the acting

chairman to all assemblies explaining the present position of the affairs and that special bearers

be sent to some of the main assemblies to explain matters. In carrying out such decisions of the

22nd September 1953 meeting, the seceded regime did everything to damage the images of Pastor

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Tenobi and the brethren who brought Pastor and Mrs Seaborne down to Somanya and also

received the UK delegation.

Circular letters were sent out to throw dust into the eyes of the members concerning the true

facts. So in order to set the records straight, brother Tenobi sent out a special circular letter on

the 7th October 1953 as follows:

The Apostolic Church

P.O.Box 27

Somanya

7th October, 1953.

The Brethren

Apostolic Church

Gold Coast.

GREETINGS IN THE SAVIOUR’S NAME

1. It seems good to us as brethren in Christ to write and inform you of the matters that

constrained us to receive the delegation representing the General Council of The Apostolic

Church Missionary Headquarters, Bradford, England and accommodate them at Somanya

without minding the Council of the present Gold Coast Apostolic Church.

2. In fact we were highly displeased when we first read the circular letter signed by the Acting

Chairman announcing the action of the church’s Council in Bradford towards our beloved Pastor

James McKewon by dismissing him for inviting the American revivalists.

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3. But we later realized two things which made the entire news doubtful

i. The prompt change of the church’s name from the original name “The Apostolic Church”

to Gold Coast Apostolic church.

ii. That Pastor James McKeown will come back and be our own Superintedent instead of

being a representative Missionary of The Apostolic Church, with Missionary Headquarters in

Bradford, England. However, we decided to be patient and wait for the consequences.

4. We would make it clear that some of the members in the Adanbge sections have been in the

church since the year 1935, and have had enough experience regarding the founding of the

church and matters that harmed the good progress of the work in the Gold Coast. We knew the

cause of the divisions and Pastors and the scholars who signed the resolution in 1939, rejecting

Pastor McKeown, the then representative Missionary of The Apostolic Church, worldwide. In

fact it was a minority from Akroso that stood firm for The Apostolic Church and the brethren in

Winneba who did not attend the meeting who received Pastor McKeown, and in 1940 the

Adangbes who still stand firm for the truth invited Pastor McKeown to Huhunya; this broke

every bond between Pastor James McKewon and Peter Anim and opened gates for the work in

the eastern province.

5. We also remember with grief the results of the divisions by each section and the names chosen

by each group such as Christ Apostolic Church, the Pampanso Apostolic Church, Oyibi Seven

Days Apostolic church etc. this is still fresh in our memory, therefore when this noise sounded in

our ears we could easily tell that the hour had struck and that there was danger ahead. Then we

noticed new baptismal and dedication certificates printed in June this year with the new Gold

Coast Apostolic Church at the top. Again the Council has gone as far as to withdraw about 3,000

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Pounds from The Apostolic Church funds deposited at the Bank of British West Africa (BBWA)

now Standard Chartered (which is The Apostolic Church monthly tithes and offerings sent to

Accra). This money has been deposited in another Bank in the name of Gold Coast Apostolic

Church, leaving 87 pounds in the BBWA for The Apostolic Church. Also some of the Pastors are

going round asking members to become Latter Rain, which in reality is the newly formed Gold

Coast Apostolic Church. Then the news reached us that missionary Pastor Seabourne had been

banned from preaching in our assemblies because he would not rebel against The Apostolic

Church, worldwide.

6. All these things caused some of us to write to Bradford, England, to ascertain whether what

we have been told were the true facts. We were referred to delegation sent out representing The

Apostolic Church Council in England who we learned were refused entry by the newly named

Gold Coast Apostolic Church.

7.We were informed by the delegation when they were in Nigeria that they had been informed by

the Apostles through Pastor Anaman that the entire Apostolic Church in the Gold Coast were

united and had no interest in the visit of the delegation, therefore they could not be seen or

accommodated until Pastor McKeown returned.

8. Therefore, we who desire only to serve God and not man sent for Pastor Seaborne to come to

Somanya which he did. We also called the delegation to come and they arrived by air on the 5th

of September, 1953, and are now with Pastor Seaborne at Somanya. They wrote immediately on

their arrival inviting the Council of the Gold Coast Apostolic Church to meet with them, but the

reply was a refusal until Pastor McKeown was present. The delegation then replied, stating that

they now felt free to go wherever they were invited. None of the Apostles even ventured to visit

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and extend Christian greetings to the delegation, who represented our benefactors both spiritually

and financially for years.

9. But many of the pastors and their districts who are not in favour of the drastic measures taken

by the council of the Gold Coast Apostolic Church to sever all connections with The Apostoolic

Church, world wide, have invited the delegates to hear from them what actually happened in

Bradford. They are still with us and can be contacted at the above address.

Yours on behalf of the brethren in Adangbe,

D. T. Tenobi.

As a result of this letter, a good number of assemblies of the church invited the British delgatioon

to visit them. Letters were received from Bekwai, Akroso, Winneba, Akim Oda, Konongo,

Kumawu, Obogu, Bompata, Asankare, Asuboa, Atwidie, Atia, Bomfa, Odumasi, Wabini and

Enunuso.

THE RESPONSES:

A. Bekwai Assembly

On 14th October 1953, Bekwai Assembly wrote to say:

Dear brother,

We have to inform you that your letter was received on Monday, and the contents were carefully

noted. We thank God that has revealed all these secrets through you to us. We, Bekwai

Assembly new birth before Latter Rain came, therefore we all agreed with one mind to stand

firm for The Apostolic Church, not Gold Coast Apostolic Church. We are awaiting our Pastor to

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come and listen to what he is going to tell us. But if any separation, will send bearer to you, to

see how we are going to manage ourselves. Please if any news concerning this matter kindly

write through our brother Okyere Box 58, to us. For if our Pastor sees any letter from you

address to the elders, he will never mention to us. Hoping to hear all from you soon.

Yours on behalf of brethren, Bekwai Assembly, Signed: Osei Kwame- Presiding elder, Kwame

Owusu-elder, Kofi Soljo-elder, K.M. Okyere-secretary.

B. Winneba Assembly

On the 24th day of October 1953, Winneba Assembly sent in the following resolution:

At a meeting of the elders for themselves and as representing the members of The Apostolic

Church, Winneba, held at Winneba on 24th day of October 1953, for the consideration of the

facts and circumstances attending the existing controversy between the home council of The

Apostolic Church, Gold Coast, but now superintendent of the Gold Coast Apostolic Church, on

the other side, decision was made and as a result of which the following resolution was

unanimously passed.

BE IT RESOLVED, AND IT IS HEREBY RESOLVED

1.That we re-affirrm our unflinching confidence and loyalty to the home missionary council of

The Apostolic Church, headquarters Bradford, England, our old beneficient friends represented

by the delegation in the person of Pastor V. Wellings, Missionary Secretary and Pastor C.H.

Rosser now in this country and the Tenents and Rules held by them.

2.That we are convinced by the word of the great teacher that any induction of persuasion to

dissociate us or any person or persons from the main body is the act of the enemy to disunite the

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people of God and scatter them from the “ONE FOLD” and thus enabling him to catch and to

kill and to destroy.

3.That we sever our connection with the Latter Rain as a movement but not as a blessing from on

high, and its sister institution the so-called Gold Coast Apostolic Church to which we were

blindly and unconsciously led and clandestinely asociated.

4. That if it were possible so to do, the controversial differences existing between the home

missionary council and Pastor James Mckeown which led about the alleged dismissal or

resignation of the latter (as the case may be) might be compromised and amicably settled, and

that the Pastor might be reconciled and returned back into the Gold Coast field for his former

work to resume.

5. That improbability or impossibility on the part of either party to effect such reconciliation

would not be a means to deter from our firm stand or render this resolution void.

6. That copies of this resolution are forwarded to:

a. The Missionary Secretary Apostolic Church, Bradford

b. Pastor C.H. Rosser Apostolic Church, Somanya

c. Pastor A. Seaborne Apostolic Church, Somanya

d. Pastor James Mckeown, Gold Coast Apostolic Church, Box 633, Accra

Signed: J.E. Smith, D.K. Ghartey, J. Baiden, K.F. Mensah, G.R. Howard, W.N. Amamoo, Kow

Kakraba, B.K. Bondzie, Kobina Gyan, Thos Ghanng, Kwesi Eduful, T.K. Oku, J.A. Laryea, E.K.

Denson.

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C. Akroso:

On the 16th December 1953, Akroso Assembly sent the following to Pastor C.H. Rosser.

Dear Pastor,

We the members of Akroso Apostolic Church have heard about the recent division in the church

but we stand for The Apostolic Church with its headquarters at Bradford. We regard you as our

superintendent in the Gold Coast. We humbly ask you to pay us a visit possibly during the week.

We remain

Yours in Christ,

Signed: E.S. Agyare

For members of Akroso Apostolic Church

D. Ashanti Akim District- of 14 Assemblies

Before the 24th day of December 1953, the following assemblies, upon a uniform wording of

resolution, declared their stand and faith in the original church:

Kumawu, Konongo, Obogu, Bompata, Asankare, Asuoba, Ahwidie, Atia, Bomfa, Wabini,

Enunso, Odumasi, Temate, Beso.

RESOLUTION

“We the undersigned elders on behalf of the members of The Apostolic Church- Ashanti Akim

District assemblies have refused to change our name or alter our policy as now being directed by

the Gold Coast Apostolic Church and hereby appeal to you as representatives of the original

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church, namely The Apostolic Church – Gold Coast with missionary headquarters in Bradford,

England, to continue to maintain us under your control and to direct our affairs as formerly

established among us”

Signed by elders concerned

E. AKIM ODA DISTRICT

RESOLUTION MADE AT THE ELDERS MEETING HELD AT AKIM ODA ON SUNDAY

20TH DECEMBER 1953

“Resolved at the district elders meeting held at Akim Oda on Sunday 20th December 1953, that :

a.We the undersigned elders do hereby re-affirm ourselves and on behalf of the members of the

various assemblies in the Oda district, our faith in The Apostolic Church of the Gold Coast with

the headquarters at Bradford, England.

b. In view of the dissension raging in the church organization of Oda district resulting from the

fact that our Pastor and Overseer having declared with some of the members their side taken with

the Gold Coast Apostolic Church superintended by Pastor James Mckeown, we do hereby apply

for workers from The Apostolic Church of the Gold Coast with the headquarters in Bradford,

England”.

Signatories:

Paul Tufour, A.K. Owusu, Kwame Ampem, Kobena Mensah, Kinful (Akim Oda Assembly)

Sam. A. Tutu, KobenaAhenkora (Akim Swedru Assembly)

I.Agayre (Akim Manso Assembly)

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D. K. Appiah, J. Boampong (Ofoase Assembly)

Emmanuel Opoku, Kwaku Bio (Anamase Assembly)

To:

Pastor Rosser, Supt. Apostolic Church, G.C

Headquarters- Bradford, England.

Copies To:

Pastotr James Mckeown, Accra

B.A.Mante Adu, Akim Oda.

Pastor McKeown’s supporters had sought to mobilize the entire membership of the church to

accept the idea of breaking away from the mother church in Britain. They tried to stop the

delegation from Britain from going to the assemblies to explain to them exactly what happened

at the Quadrennial Council. In spite of their efforts, a few assemblies were resolute in their

opposition to the secession idea, considering it to be too callous and unfair to the parent church

which, since had 1935 sponsored the development and growth of the church.

In order to correct a series of misrepresentations made by the secessionist at some of the main

assemblies and also to members of the church, David Tenobi and Ofori Addo asked the U.K

delegation to make available a written report on the Latter Rain affairs and all that happened in

Bradford to take along on a visit to the various assemblies for those who wished to know the

truth to study. Their request was granted and they begun another run:

Koforidua Outreach:

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The first person contacted in that operation was elder Elder Eric Kwatia Amoako of Koforidua.

He immediately declared his stand for the original church when he read over the reports. He then

requested for more copies and distributed to the others, such as Mr. J.R. Asiedu, Jonas Adjei,

Duncan Addo, Amishdai Ofori, Buama Dorko and so on. With one accord these brethren

vehemently denounced such action of the seceded ministers, declared their support for the

original church and affirmed to defend and see that the testimony of it is built up at all cost. Thus

Koforidua automatically became the defence center of the original Apostlic Church in Ghana.

One thing elder Eric Amoako did to confirm his stand and the declaration for the original faith

was to arrange for a shed. He then invited the UK delegation and the brethren from Somanya for

a meeting and establishment of the Koforidua post of the original church.

Agona Swedru Outreach:

The next contact was with elder E.H. Danquah and his household at Agona Swedru. Elder

Danquah did not only take a stand together with his household for the original faith, but he

arranged a meeting at Winneba, the district headquarters anad invited the presbytery in the

neighbouring districts to attend and listen to the reports of the Bradford delegation. Pastor

Wellings and Pastor Seaborne then travelled from Somanya to meet and explained matters to

them. Elder Danquah was also bold enough to expose to the ministers the distortion of true facts

at a meeting convened by Pastor Anaman, the leader of the secession at Asamankese. Upon elder

Danquah’s explanation many were enlightened on what actually had taken place and they took

their stands for the original church.

At an inter district meeting held at Asamankese, Pastor Anaman tried to allay the fears of

members and dissatisfaction concerning the secession from the mother church. However, Elder

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Danquah who was an Overseer of the Swedru Assembly strongly opposed the stand taken by the

leadership of the church to break relationship with the church in Britain. Some members openly

discounted the suggestion brought up by Pastor McKeown that the church in Ghana should

assume the status of autonomy from the church in Britain. It was pointed out that such a status

could have been sought in a peaceful way.

When the strategy of holding the church together against disintegration had failed, it became an

awkward scenario of two factions scrambling to win more church assemblies either for the Gold

Coast Apostolic Church or to the original Apostolic Church.

Return of Pastor McKeown to the Gold Coast

Before Pastor McKeown returned from Britain, his supporters had managed to convince a greater

majority of the 50,000 members of The Apostolic Church, Ghana to support the idea of seceding

from the mother Church to form an independent Church.

Pastor McKeown eventually returned to the country in October 1953. A meeting of Pastors and

General Deacons was convened at New Tafo in the Eastern Region to welcome him. To this

meeting, the missionary delegation from Britain was invited. The Pastors and General Deacons

were previously advised not to ask embarrassing questions to the delegates. After its leader,

Pastor Wellings, had addressed the meeting, Pastor McKeown also gave a long speech. The

Bradford Delegation was then made to leave. After their dep departure, the Pastors and the

General Deacons were asked to declare their support for Pastor McKeown. It was only Pastor D.

K. Baoteng and General Deacon J. E. Smith of Winneba who refused to declare their support. A

small number of Pastors who were tacit at the meeting, however, went to their assemblies and

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decided to remain with The Apoostolic Church. They included Pastors Adu Pare, Mante Adu,

Nyarko Jones, and Overseers Thomas Nyarko, A. K. Anderson, J. P. Bentil, N. K. Yamoah and

Kwesi Mensah.

A letter addressed to the Bradford delegation after hearing them in part:

According to the promise in my letter of 16th instant I am instructed by the Council to

write to inform you that considering the facts in our possession through your explanation

and those of Pastor McKeown, we have no other alternative than to affirm our stand by

our resolution. We are ever open to have fellowship with you in our Lord Jesus Christ.

Pastor D. K. Boateng who did not re-affirm his support by refusing to once again sign the

resolution went to the British delegation who were with Pastor Seaborne at Somanya and re-

affirm his loyalty to The Apostolic Church.

Another meeting of Pastor McKeown and his ministers was held on the 15 th of October 1953, to

which Tenobi was invited. He was strongly advised by both Pastor McKeown and Pastor J.A.C.

Anaman to rescind his decision and follow them.

He was aked by Pastor Anaman to withdraw his explanatory letter, which was circulated through

the Church. Brother Tenobi went back and reported his meeting with Pastor McKeown and his

ministers, but Brother Ofori Addo wrote to refuse bringing the Adangbes to support Pastor

McKeown. He said in his letter that what the Adangbes were looking for was unity with the

Bradford Missionary Committee, otherwise they were not prepared to support Pastor McKewon.

Pastor V. Wellings convenes a meeting

Present:

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1. Pastor V. Wellings - Leader of the UK delegation (Chairman)

2. Pastor Albert Seaborne - Resident Missionary

3. Pastor David Tenobi - The organizer

4. Pastor E.K. Okanta - Abisim

5. Elder S.K. Zorku - Of Abisim

6. R.S.A. Ocansey of Otrokpe

7. A. Ofori Addo of Somanya

8. Emmanuel Narh Ababio of Sekesua

9. J.S. Lorner of Somanya

10. J.K. Djordo of Odumase

11. T. Quao of Kakame

12. Kofi Asra of Kakame

13. Thomas Awuku of Otrokpe

14. Kwasi Fio Adjirakos of Huhunya

David Tenobi read over the contents of the resolution of secession dated 21 st May 1953. David

Tenobi went on further to propose to Pastor V. Wellings to also appeal to the missionary board in

Bradford to send out a competent bible school principal to establish one here in the Gold Coast

to train workers for sound administration and leadership. A proposal Pastor V. Wellings accepted

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on behalf of the Missionary board. Elder R.S.A. Ocansey of Otrokpe raised the matter of the

composition of a kind of national council to steer the affairs of the church. Elder J.S.A Larnor

also raised the issue concerning the likely event of the return of some of the seceded ministers.

Pastor Wellings therefore said those ministers should not be accepted back into office unless they

accept to attend the bible school, and also thoroughly purged from the teachings and practices of

the Latter Rain mission.

Pastor A. Seaborne proposed to the house to confirm Pastor Tenobi as the national leader.Pastor

E.K. Okanta and elder S.K. Zorku testified to that effect by telling those present of a revelation

they both have received from the lord regarding Pastor Tenobi as the national leader. Pastor V.

Wellings at a unianimous support of the idea of Pastor Tenobi being the national leader then

anointed both Pastor Tenobi and Pastor Seaborne. Elder Ofori Addo told the house of the release

of a two mile square parcel of land from the following sub-chiefs – Tei Agbee, Asafoatse Minta,

Asafoatse Kwaku Amoah, who were also members of the church. A delegation comprising

Pastor Tenobi, J.S. Larnor, Ofori Addo, Narh Ababio, and Mrs. Lydia Azu in the company of

Pastor Wellings and Seaborne pay a visit to the chief and his elders to thank them.

PASTOR WELLINGS GOES BACK

Upon his arrival in the UK, Pastor Wellings wrote in a letter dated 27th November 1953

indicating that the decision taken at the meeting held at Somanya had been approved, he was

therefore prompting Pastor Tenobi of his responsibility as the national leader. The next

superintendent for the Gold Coast, Pastor C.B. Sercombe arrived in the colony in March 1954.

Confrontation over property

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Pastor James Mckeown who had left the church having being paid all the benefits that was due

him as a superintendent of the church in the Gold Coast form 1937 to 1953 plus two months

salary.With the great influences that Pastor McKeown had in Ghana, he was given a rousing

welcome on his return wherever he went in the country. The news that he had been dismissed for

inviting the Latter Rain visitors won sympathy for him. Confrontations between the opposing

factions over church buildings and properties unfortunately went to the police and as far as to the

courts. It was shameful but uncontrollable quarell between once a loving Christian brotherhoods.

In order to clarify the situation, the elders and members of the original church met at Koforidua

and formed a Property Protection Committee. Mr. J.R Asiedu was elected chairman, Eric K.

Amoako the secretary, and E.K. Haikens the treasurer. Members of the committee then

nominated, appointed and authorized Pastor Tenobi and elder Paul Tufour – and later – Jonas

Adjei, when Paul Tufour died, to represent them in claiming all properties and monies that might

be in the hands of any unauthorized person(s) or group of persons. The elders and members also

declared to support the representatives and to finance the whole claims without touching the

tithes and offering which was meant for the support of the paid servants of the church.

Copy of the note of authority

To whom it may concern

We the undersigned members of the Apostolic Church, Gold Coast do hereby on this 20th day of

April in the year of our Lord Jesus Christ, one thousand nine hundred and fifty four nominate,

appoint and authorize Pastor Tenobi of Somanya and elder Paul Tuffour of Akim Oda to

represent us to claim for themselves and on our behalf all monies, properties, equipment etc.

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belonging to The Apostolic Church, Gold Coast which may be in possession of any unauthorized

person, persons or group of persons.

That the two brethren holding our authority hereby granted, have the right to take all the

appropriate actions in claiming the belongings of the above named church throughout the

country form any unauthorized person, persons or group of persons aforesaid. That we solemnly

declare and hold ourselves responsible for the financing of this cause and also to pay all expenses

and debts which may be incurred by the brethren during the process of pursuing the cause in the

above claims.

Satan had succeeded in tearing the Church apart and pitted brothers against brothers and sisiters

against sisters. Some marriages were torn apart with patners in opposing camps.

Court cases over title to property were invariably decided in favour of the parent church at

Kumasi, Sekondi, Sekesua, Krobo Odumasi, Koforidua, Oyoko, Agona Swedru, Akim Oda,

Achiase, Suhum and many other places. In spite of all these, the secessionists continued to lay

claim on the finances and church building of The Apostolic church. It became necessary to bring

court action against Pastor McKeown before a divisional court in Accra seeking an order to stop

him and his agents from the encroachment on money and any property belonging to The

Apostolic church. Pastor Tenobi and Elder Tufuor of Akim Oda stood in for The Apostolic

church.

Judgement delivered by Justice Lingley on the 12th of July 1955 in favour of The Apostolic

Church was as follows:

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PASTOR TENOBI AND ELDER TUFOUR OF ACCRA, FOR THEMSELVES AND

REPRESENTING MEMBERS OF THE APOSTOLIC CHURCH, GOLD COAST;

VERSUS PASTOR JAMES McKWEON AND OTHERS JUDGEMENT

I consider the plaintiffs – The Apostolic Church suing by its properly authorized

representatives are entitled to maintain this action

The action is one for an account. I have been referred to no accounts in the ordinary form

and I consider the only matter now is issue i.e. the control of the banking accounts of The

Apostoic church. I am satisfied that: -

1) Various small but independent religious bodies joined The Apostolic Church

2) Such properties and monies that they brought with them became the property of The

Apostolic church

3) At a later stage, a large number of members wished to break away and form an

independent Apostolic Church of the Gold Coast and they had to break away.

4) Those forming the new organization had no longer authority to operate its banking

accounts. The break away in practice consisted of the new church repudiating the

executive authority or the executive organ of the old church known as the Missionary

Committee at Bradford. The defendents contend that they are not really a new church but

a continuation of the existing the church constituted by the various bodies who originally

joined The Apostolic church. They also contended that the principles of church

encourage the formation of independent responsible bodies in the missionary field. I

consider however that any re-organization unauthorized by the Bradford Committee must

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be taken to result in the creation of a new church, starting without property unless by

arrangement with the parent body.

I therefore consider that the plaintiffs are entitled to the account and an order for payments to

them of any amount due. The taking of the account may however be complicated in practice by

the conduct of the plaintiffs.

The missionary committee very reasonably endeavoured to enter the breach by negotiation and

left the conduct of its offers in the Gold Coast in the hand of those people for fear that such

action might prejudice any possible settlement.

In those circumstances the defendants may be able to show that certain payments were made

from the banking for the general purpose of the church or that the plaintiffs must be taken to

have impliedly authorized such payments by leaving the defendants in control.

Jugdement for the plaintiff with 60 guineas brief fee and taxed costs against the

defendants: the co-defendants to pay such costs found to be on taxation caused by his

founder. The matter of accounts is refered to the Registrar of this court to take the

account; a formal order appointing him to be drawn up. Any further costs to be a matter

for application to this court.

Sign: L. G. Lingley

Jugde.

“Dare any of you, having a matter against another go to a law before the unjust, and not before

the saints? Do ye not know that the saints shall judge the world? And if the world shall be judged

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by you, are ye unworthy to much more things that pertain to this life? Know ye not that we shall

judge angels? How much more things that pertain to this life? (1 Cor 6:1-3).

This scripture notwithstanding, the two faction of the formerly united Apostolic Church had to

settle matters in the law courts.

The judgment given by Justice L. G. Lingley was over a simple and straight forward matter that

Christians could not be considered incapable of handling. But when Satan jumps into the ranks

of the membership of a church, the devastating whirlwind with which he lands is such that makes

people get dazed and behave as if they have not read the scriptures before..

Justice Lingley’s observation was that a new organization had emerged out of The Apostolic

Church and was trying to go with the properties of the church. Properly done, the leadership of

the breakaway group ought to go without taking people, money and buildings along.

The decision dealt a heavy blow to the secessionists. At a council meeting held in April 1957,

Pastor Mallet read a copy of the judgement, the Gold Coast Apostolic Church was requested to

pay over £3,000 to The Apostolic church, Ghana. In spite of this, the new organization pressed

on with greater determination to win more members to their side. Quite a good number of

Pastors and elders and church members began to realize, after hearing the Bradford Delegation,

that the alleged dismissal was after all a ploy to win sympathy for Pastor McKewon who had

planned since 1950 to separate the church in Ghana from the Bradford administration.

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CHAPTER SEVEN

RECOVERY AFTER SECESSION

In Accra, the seccessionists had almost succeded in wooing the whole of the members to

discontinue fellowship with The Apostolic Church. In 1955, Brother K. Agyapong, Elder

Danquah’s brother in law was transferred from Agona Swedru to take charge of Unity stores in

Accra. He started a prayer group with a few brothers and sisters who were loyal to The Apostolic

Church. They were Brothers Ampiah, Barnes, Nartey, E. Addo, S. A. Baidoo, Adjepong’s wife

and Sister Grace Ayisi. They started their meetings in Adjepong’s house at Mamprobi. It was

this prayer group which provided a football in Accra for The Apostolic church. The small group

began to grow and they secured a meeting place at the Accra Royal School in James Town.

Pastor Tenobi was ordained as an Apostle at a convention held at Ebute Meta in Lagos, Nigeria

in 1954 attended by 50 members from Ghana. At this convention, Pastors Sercombe and his wife

came back to Ghana and were posted to Kumasi after the return of the Bradford Delegation back

to U. K.

Pastor Tenobi was posted to Accra and Pastor Copp who had started a Bible School at Somanya

was also transferred to Accra.

These postings strengethened The Apostolic Church leadership. Hitherto, Tenobi and Ofori

Addo who were fighting on behalf of the Bradford Missionaries were little known and occupied

no leadership positions in the church.

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All the well-known Pastors had pledged their support for McKewon by the resolution of 1950 at

Dunkwa-on-Offin and they were abiding by their pledge. Most of the assemblies of the church

had to follow their Pastors to breakaway.

Attempts at Re-uniting

Some brethren with the secessionist faction, however, felt the need to unite the two faction of the

church. Brother Emannuel Addo who was the proprietor of the West Africa College called a

meeting of elders of the two sides to constitute a Reconciliation Committee and attempted to

unite the church but to no avail. In 196,1 that Committee approached Honourable J. R. Asiedu

who was the Speaker of Parliament and who, with his wife were on the side of the parent church,

and asked him to use his good office to settle the dispute in the church. After several meetings at

Koforidua, which could not yield the desired result, the Speaker referred the matter to

Government. Earlier, the Senior District Commissioner in Accra had also attempted to get the

two factions of the church reunited, but he also did not succeed.

In response to the appeal made by the Speaker of Parliament, Honourable Dowuona Hammond,

Minister of Education on behalf of Governemnt appointed a Committee of three persons namely.

Hon. J. B. Blay, Deputy Minister of Education (Chairman) Rev. James Kessler, Missionary

Superintendent of the Assemblies of God and Rev G. A. Badu to investigate and settle the

dispute in The Apostolic Church.

While the Blay Committee was still sitting, a number of Elders of the Ghana Apostolic Church in

Accra comprising B. K. Asiamah, R. E. Crentsil, A. K. Abankwa, K. A. Addae, B. K. Asamoah,

J. A. Quaye, D. Adawoo and E. F. Hammond met at Adabraka on 19 th March 1962, under the

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joint chairmanship of Elder E. Doku Ocansey and Elder Abankwa and passed a resolution as

follows; -

Whereas we, Elders of the Ghana Apostolic Church here assembled at the Adabraka

Assembly Hall, Accra, this 19th day of Mach 1962, having been given full facts in respect

of the underlying causes which led to the unfortunate secession from the mother Church

in 1953,

And whereas we are all aware of a request by you, Pastor James McKeown at a

convention held at Winneba in 1952, that prayers should be made for a revival, a revival

that was made more certain by the arrival of Dr. Thomas Wyatt and his group from

America, their meetings were successful and the Lord blessed us greatly. After you

Pastor McKeown had returned from leave, you made it known to the church that because

of Dr. Thomas Wyatt’s visit to Ghana, then the Gold Coast, Chairman of The Apostolic

Church in Bradford had dismissed you from the church, but it has now become known to

us that you rather tendered your resignation and as such. We the Elders of the Ghana

Apostolic Church in Accra found it proper to reconcile with the Mother Church (The

Apostolic Church).

We do hereby further resolve that no money will be sent to the treasury till the

reconciliation is made.

And that copies of this resolution be forwarded to the Secretary of the Pastor’s Council,

Pastor Anaman, Pastor Adotey, Brother Buabasa, Minister of Education, Senior

Administrative Officer, the District Commissioner and the Press.”

Dated at Accra this 19th Day of March 1962.

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We are Elders of Ghana Apostolic Church, Accra.

A.K. Abankwa, K. A. Addae, B. K. Asiamah, R. E. Crentsil, J. A. Quaye, D. Adawoo,

and E. F. Hammond.

Copy to Pastor James McKeown.

This letter was a bombshell against Pastor McKeown and his followers but the Council of the

Ghana Apostolic Church authorized the Secretary Rev. J. Egyir-Painstil to reply and he did as

follows:

I am in receipt of a copy of your resolution dated 19th March 1962 and have presented

same to the General Ministers Council of the Ghana Apostolic Church at its 12 th Session

at Mampong Ashanti.

I am instructed by the Council in session to point out to you that Rev. James McKeown,

Chairman of the church did not tender his resignation to the Biennial Council of The

Apostolic Church held in the city of Bradford, England in May, 1953, as alleged by you.

There is no evidence, that there was any letter of resignation from Rev. James McKeown.

He was dismissed.

I have also been instructed to ask you if you understand that the 12th and 13th lines of

paragraph 2 of your resolution which read:

- We the Elders of Ghana Apostolic Church, Accra found it proper to reconcile with

the mother Church (The Apostolic Church) constitute a notice of resignation from

Ghana Apostolic Church?

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Please treat this letter as URGENT and let me hear from you within 14 days from date of

receipt of same.

As a result of the resolution passed by the elders, a good number of assemblies in Accra stopped

sending their tithes to the headquarters of the new organization insisting that the two factions of

the church should merge before they would send in their tithes. Some members led by Elder

Asiamah and Abankwa returned to the parent church.

Plot to Ditch Pastor McKeown

Pastor McKeown went furlough in 1960. In his absence, an attempt was made by his supporters

to elect a Ghanaian Chairman.

It was actually resolved that Pastor Anaman should be the Chairman to relieve Pastor McKeown.

Pastor Anaman’s own nephew, Pastor Egyir Paintsil opposed the idea and was supported by

protests from some elders from Kumasi. Pastor Anaman immediately stepped down to indicate

that he had no personal ambition to be Chairman.

On Pastor McKeown’s return, a meeting was held at Kade on 22nd March 1961 at which he

expressed his displeasure at the attempts to unseat him. Pastor Yaw, who backed Pastor Anaman,

was victimized by being stripped of his Apostleship. A new Executive Council was set up

comprising Apostle C. A. Hushie, G. A. Wood, Prophets J. C. Quaye, M. K. Yeboah and General

Secretary. Pastor J. A. C. Anaman was excluded and transferred from Accra to Cape Coast, A.

K. Yaw was transferred from Koforidua to Takoradi. Pastor Wood was transferred to Accra to

replace Pastor Anaman. The elders in Accra however strongly opposed Anaman’s transfer and he

was allowed to remain in Accra as Pastor McKeown’s assistant. But that was a clear move to get

those who were changing their minds on the move for secession out of the way.

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By this time, Pastor Anaman, A. S. Mallet, A. K. Yaw and some of the leading members had

realized that they had been misled to chart a cause which was ethically wrong. They had reached

too far, but it was not too late to retract. The idea of an African Chairman would have enabled

Anaman to unite the two factions under himself and seek reconciliation with the Missionary

Committee in Bradford. This was interpreted to mean disloyalty to Pastor McKeown for selfish

ends. Genuinely, however, he was motivated by the quest for reconciliation.

Report of the Blay Committee

While all efforts were being made by some concerned members of the church to find a solution

to the problem of division in the church proved futile, the Blay Committee appointed by the

Minister of Education was sitting to hear evidence from other members of the Church.

On 16th May 1962, the Ministry of Education published the Blay Committee Report.

SUBJECT: Apostolic Church of Ghana and Ghana Apostolic Church

On 9th December 1961, I caused to be appointed a committee as a result of schism of the original

Apostolic Church of Ghana. The memebers of the committee were:

Chairman: Mr. J.B. Blay, M.P. Deputy Minister of Education

Member: Rev James S. Kessler, Superintendent of Assemblies of God Mission, Rev. George

Ankra Badu, Acting Synod Clerk, Presbyterian Church of Ghana.

And the committee’s terms of reference were “To investigate the circumstances which led to

schism in The Apostolic Church, with a view to reconciling the factions of the church”. The

committee’s findings from the evidence heard were as follows:

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1) Before 1953, there was one Apostolic Church in Ghana, which was established by a

Missionary Society in Bradford, England, and Pastor McKeown was made head of the

church in Ghana. This church is linked up with the Worldwide Apostolic Church

Movement.

2) In 1953, it was found out that this Pastor McKeown had some connections with other

Missionary Bodies in the United States of America. At a later stage representatives of one

of these Missioanary Bodies known as ‘The Latter Rain Team’ came to Ghana and as a

result of the confusion which arose, Pastor Mckeown was summoned by the Quadrennial

Council Meeting of The Apostolic Church to explain his conduct regarding the visit of

the Latter Rain Team and subsequently reaffirm his belief in the Constitution of The

Apostolic Church.

3) Before people could know the real position, Pastor McKeown had returned to Ghana,

enrolled a few supporters to form another Apostolic Church known as Ghana Apostolic

Church as distinct from the original Apostolic Church, Ghana.

4) Pastor McKeown took advantage of the large illiterate following in the original Church

and after a series of misrepresentation and distortion of facts managed to establish a new

Apostolic Church with his following and started claims to properties of the original

church.

5) This led to a series of litigations before the courts between the two factions.

6) There became established subsequently, therefore, two Apostolic Churches in Ghana,

namely Apostolic Church, Ghana (original) and Ghana Apostolic Church, (the break

away group led by Pastor McKeown).

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7) It was clear from the evidence adduced that Pastor McKeown was not only working to

bring confusion into The Apostolic Church in Ghana but was also engaged in activities

which could be interpreted as inimical to the best interest in Ghana. This can be seen in

his close association with Dr. Thomas Wyatt of the Latter Rain Team, after the latter’s

return to the United States, Dr. Thomas Wyatt and other foreign organizations kept

sending money to Pastor McKeown. In an article by Dr. Thomas Wyatt published in an

American paper called “March of Faith” and headed “Racing against time in Ghana” he

alleged that Christians in Ghana were greatly disturbed because of the spread of

communism. He averred that there was collusion between Ghana and USSR against the

United States. The article in question, a copy of which was sent to Pastor McKeown,

fortunately got into wrong hands, for example Mr. E. C. Quaye, Chairman of the Accra

City Council who took up the matter with Government officials. Mr J. R. Asiedu

(Speaker of the Assembly) also cited a case where films of nude persons from the

Northern Region were taken and dispatched by Pastor McKeown to the United States for

showing to collect money for evangelical work in Ghana. Mr. Asiedu asserted that 98%

of money being spent by McKeown was from foreign sources.”

8) The members of both churches after a time desired unity. As a result of their desire the

Church Arbitration Committee made up of both factions held series of meetings to effect

reconciliation under the joint Chairmanship of Messrs J. R. Asiedu, Speaker of the

National Assembly and E. Doku Ocansey, representatives of the factions. The Committee

did a very good work and reconciliation would have been effective if Pastor McKeown,

with his personal interest had not gone round to collect another set of followers and

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installed them as Deacons, Ministers and Missionary leaders and removed arbitrarily all

the Missionary leaders and Deacons in his own division of the church.

9) a. That Pastor McKeown should institute himself an obstacle in the way of unification, is

evident from his attempts to get The Apostolic Church of Ghana to sever its connection

with Bradford and become autonomous since any union without autonomy will

automatically make the ban imposed on him by Bradford operate against him as far as

unified church is concerned.

b.According to the evidence adduced, it is manifest that the division affects not only the Pastors

but ordinary members of the church. In some cases the schism runs through families. This

unhappy situation has affected the spiritual stamina of the church, shaken the social fabric of the

community and is in conflict with aspiration of the country for unity in all aspects of its life. It

has also helped to foster unhealthy tendencies towards disunity in the religious field. The

Committee gained the definite impression from the ordinary members of the two churches that

unity was the one thing they wanted. A number of them openly accused their leaders of

perpetuating the secession for their own selfish ends.

10. The Committee therefore recommends that in order to bring about unity:

i. Pastor McKeown should go back to the Missionary Committee in Bradford and reaffirm

the articles of belief sanctioned by his church (i.e. reconcile with his Church)

ii. The Resolution which was passed in May, 1953, by some of the African Ministers and

General Deacons severing their connection with Bradford should be withdrawn.

iii. All Pastors who were called by prophecy after the secession should be recognized by

Bradford

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iv. All cases pending before the courts should be withdrawn.

v. As soon as it can be arranged after the two churches have united, The Apostolic Church

of Ghana should negotiate with Bradford for autonomy.

11. The recommendations of the Committee aimed at the unity of the church. However, in

accordance with the freedom of worship guaranteed in our Republican Constitution of Ghana,

the government cannot force any person or group of persons to worship in any way contrary to

their desires. Nevertheless, government cannot tolerate exploitation in any form in the society or

any attitude by any missionary or missionaries to play on ignorance of the large illiterate

following for personal gains.

12. From the findings of the committee, it has been proved beyond doubt that Pastor Mckeown

has been a bad nut with a small group have been responsible for all the schism.

13. While the Governement does not prevent Pastor Mckeown and his followers, and for that

matter, any other person pursuing the form of worship of his like or taste, it is criminal.

14. Intent for any person to lay hands on monies or properties of a society for which the person is

disassociated.

15. Pastor Mckeown and his group, first and foremost, should return monies and properties of the

original Apostolic Church of Ghana of which are now disassociated. Pastor Mckeown and his

group should endeavor to make reconciliation successful. If on the other hand, for personal

reasons Pastor Mckeown and his group find it difficult to participate in the reconciliation, they

should leave the two Apostolic factions alone and should not be an obstacle in that exercise.

They can however, form any society if they choose, but not under the guise of Apostolic Church

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and should not tamper, take possession of or interfere with any money or property of the existing

two Apostolic Churches which are to reconcile.

Pastor McKeown and his group were to endeavour to make the reconciliation of the two factions

possible. If, on the other hand, personal considerations made it difficult for them to do so, they

were to leave the two Apostolic churches alone and could form any society they chose, though

not under the name “Apostolic Church.” They were also not to tamper, take possession of or

interfere with any money or property of the existing two Apostolic factions which were urged to

reconcile.

The Reaction of Pastor McKeown and his Supporters to the Blay Committee Report

The Report of the Blay Committee obviously weighed heavily against Pastor James McKeown

and stopped only short of recommending that he should be deported from Ghana.

A new strong petition sent to Osagyefo Dr. Kwame Nkrumah by Pastor McKeown’s supporters

might have somehow contributed to the factors that led to Osagyefo’s benevolent ruling in the

dispute between the two factions of The Apostolic Church.

The Petition read as follows:-

Re No. GAC/HQ/27/6 Ghana Apostolic

Church

P. O. Box 2194

Accra.

28th May, 1962

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THE PETITION OF THE GENERAL MINISTER’S COUNCIL OF THE GHANA

APOSTOLIC CHURCHTO OUR MOST GRACIOUS AND BELOVED OSAGYEFO DR.

KWAME NKRUMAH, PRIVY COUNSELLOR PRESIDENT OF THR REPUBLIC OF

GHANA

THE HUMBLE PETITION OF THE CHURCH COUNCIL OF THE GHANA

APOSTOLIC CHURCH SHEWETH:

1) THAT whereas under Your guidance and rule the churches of our great and respected

country have enjoyed Freedom of Worship and without interference whatsoever from any

person or persons in accordance with the Universal Principle of Freedom of Worship

practiced in all christendom, and enshrined in the Constitution of Ghana, the affairs of the

Ghana Apostolic Church have been subjected to such interference in its worship by the

issue of Ministerial Directive from the Minister of Education outlining a line of action

which amounts to a denial of this Universal Principle of Freedom of Worship, a copy of

which Directive we attach for your information.

2) THAT this interference in the Religious Worship of our church will lead to unnecessary

hardship by reason of the control which the Minister of Education is now exercising over

the affairs of this church.

3) THAT the findings of the Arbitration Panel appointed by the Minister of Education were

one-sided, and create a wrongful impression of the Head of our Church, Rev. James

McKeown and members of the Church.

4) THAT the one-sided Report of the Arbitration aforementioned is calculated as an attack

on the Chairman of our Church, Rev. McKeown in particular and the Church in general,

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since the explanations put up by Rev. McKeown at the Arbitration have been left out of

the Report and certainly not taken into consideration in arriving at the decisions. For

instance it was pointed out to the Blay Arbitration Panel that the “Church Arbitration

Committee” mentioned in the Blay Report and otherwise known as “Reconciliation

Committee” did NOT represent the Ghana Apostolic Church.

5) THAT the true facts placed before the Arbitration Panel by Rev. McKeown and the

Representatives of the Church Council, which is the only competent body to speak on

behalf of the Ghana Apostolic Church, were not mentioned in the Arbitration Panel’s

Report.

6) THAT matters affecting Rev. McKeown which had already been the subject of previous

enquiry and entirely irrelevant to the matter before the Arbitration and even quite outside

its terms of reference were included in the report, thus conveying in the report an

impression that the Panel’s objective was not to find out facts but to create a situation

inimical to the peace of this church.

7) THAT whereas the Ghana Apostolic Church has been an independent church with the

world Headquarters in Ghana since 1953, having already been recognized as such by the

Laws of our Nation, with its separate laws, Constitution and Seal, the Bradford Apostolic

Church of Ghana is NOT autonomous, and has been under a Missionary Committee with

its Headquarters in Bradford, Yorks., England, since its formation.

8) THAT the membership of the Ghana Apostolic Church being around 80,000 whereas

Bradford Apostolic Church does not number above 6,000 the majority members of our

church are strongly opposed to the subjugation of their independence under a foreign

organization.

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9) THAT the aim of the few membership in the Bradford Apostolic Church being to

subjugate the Ghana Apostolic Church under the rule of an organization whose

Headquarters is in England.

10) THAT the Representatives of our Church Council recommended at the Arbitration that

Bradford Apostolic Church should first seek for independence before the question of

unification could be considered, it being a misrepresentation of fact that the Chairman,

Rev. McKeown, was in anyway opposed to unification.

11) YOUR humble PETITIONERS strongly and earnestly pray that OSAGYEFO would, in

the interest of Freedom of Worship, lay aside the one-sided Arbitration Report and

Ministerial Directives as the Arbitration has definitely misdirected itself in making

incorrect statements of facts and in view of the fact that the report raised strong

resentment in the hearts of all the members of the Ghana Apostolic Church except a small

minority with powerful interest backing of Mr. J. R. Asiedu, the speaker of the House,

who is not a member of the Ghana Apostolic Church.

12) FINALLY, the Church humbly seek your personal protection from vicious attacks by the

Evening News for the Chairman Rev. James McKeown, a man of GOD, whom the

members of the church so dearly love and respect not only for his love of the African but

for his Christian principles and humility.

AND your humble PETITIONERS will ever remain,

Your Dutiful Christian Prayer Group for our Head of State as has hitherto been the practice

of this Church to daily pray for our Beloved President and Head of State and his family. May

God who has Himself called you to the supreme service of your country Ghana and indeed

the whole of Africa, protect, guide and bless you.

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Yours in the Service of JESUS CHRIST,

(Sgd) Egyir Paintsil (Sgd) L. A. Nyarko, C/Coast

General Secretary. Assistant Secretary.

Osagyefo Dr. Kwame Nkrumah’s Ruling

The strife between the two factions in The Apostolic Church went as far as to the President

of the Republic of Ghana, Osagefo Dr. Kwame Nkrumah for his ruling. He was an astute

politician who was much feared for his swift and ruthless deportation of foreigners who

would take advantage of the ignorance of Ghanaians and exploit them.

The Blay Committee in their report came close to recommending Pastor McKeown’s

deportation. He “was not only working to bring confusion into The Apostolic Church in

Ghana, but also engaged in activities which could be interpreted as inimical to the best

interest of Ghana.”

Osagyefo the President met representatives of the Apostolic Church, led by Pastor McKeown

and The Apostolic Church Ghana led by Pastor Johnson at Flagstaff House on 21 st July,

1962. The purpose of the meeting was to resolve the deadlock between the two factions of

The Apostolic Church.

Contrary to the fears of Pastor McKeown that he might be deported, Osagyefo was

magnanimous in his ruling:

After some discussions it was agreed that:

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Since Pastor Mckeown broke away from The Apostolic Church-Ghana which was

established by a Missioanary Society in Bradford he and his followers are not entitled to

continue using the name “The Apostolic Church” or in any way identify themselves as

members of the Apostolic Church.

Pastor McKeown and his followers should therefore adopt a new name, ritual and

constitution, which should be quite different and distinct from those of The Apostolic

Church.

The members of The Apostolic Church – Ghana and the followers of Pastor McKeown may

transfer their allegiance from one church to the other if they so wish.

As regards to the question of property, it was agreed that all properties of The Apostolic

Church – Ghana from the time of the Church’s inauguration until 1953 when Pastor

McKeown broke away should be handed over to The Apostolic Church – Ghana.

All properties which Pastor McKeown and his group had been able to acquire since they

broke away from the original Church should be retained by Pastor McKeown and his group.

All properties which The Apostolic Church – Ghana led by Pastor Johnson have been able to

acquire since Pastor McKeown broke away should be retained by The Apostolic Church –

Ghana,”

The President then appointed a Committee comprising Nana Sir Tsibu Darko, Chairman, Mr.

Baisiw, Accountant General, Justice S. S. Okunor, member and Mr. Peter Ala Adjetey, State

Attorney as Secretary to see to the peaceful sharing of property for the two factions of the

churches.

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Change of Name to “Church of Pentecost”

The above ruling formed the text of Ghana Press Release No. 442/62 headed CHURCH TO

ADOPT NEW NAME which was broadcast over Radio Ghana and issued by the Ministry of

Information and Broadcasting on behalf of the office of the President on 23rd July 1962. The new

name that was adopted by the faction supporting Pastor McKeown was Church of Pentecost.

From that date, a large section of the followers of Pastor McKeown in Accra transferred their

allegiance to The Apostolic Church, Ghana.

Sharing of Properties

After President Nkrumah had met with representatives of the two factions and had ruled on the

dispute, he appointed a Committee comprising Nana Sir Tsibi Darko (Chairman), Mr. Baisie

(Accountant General, member), Mr. S. S. Okunor to share the properties between The Apostolic

Church Ghana and the Church of Pentecost.

The Committee’s first meeting was held on Thursday 3rd of Janauary 1963 at the Cocoa House.

Its terms of reference aimed at a reconciliation of the enstranged factions. The Chairman

expressed not only the committee’s desire but also that of Osagyefo the President, to unite the

two factions who were given time to consider separately what action they wished to take. The

representatives of The Apostolic Church quickly arrived at their decision to find a basis for unity.

It was agreed that each side should appoint five representatives and that a meeting should be held

on the 25th and 26th of January 1963.

The Apostolic Church was to be represented by Pastor Ofori Addo, B. A. Mante Adu, Nyarko

Jones, A. K. Anderson and C. H. G. Rosser. Pastor James McKeown and his group refused to

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reconcile with The Apostolic Church and the committee’s wish therefore proved futile. Sharing

of the properties was, therefore, the only obvious line of action.

The committee’s secretary, MR. S. S. Okunor, began to obtain statements from all available

witnesses on all properties acquired by the church from 1935 to 1953. He travelled extensively

and later became the only person handling the assignment.

However, instead of concentrating on the sharing of the properties, the two churches turned their

attention rather to their church activities and became less concerned about the sharing of

properties. The Church of Pentecost had accepted the various court rulings that restrained her

from taking possession of properties that belonged to The Apostolic Church, and had agreed to

pay sums of money as compensation to The Apostolic Church for properties already being used

by her.

In 1965, Mr. S. S. Okunor again invited representatives of the two parties. The Apostolic Church

was represented by Pastor F. Johnson, Ofori Addo, E. Aboagye Atta, D. K. Boateng and A. K.

Anderson and some of the properties were shared out. But in 1966 the Government of President

Kwame Nkrumah was toppled and this considerably delayed the share out of properties.

As a result of the overthrow of the Nkrumah government also, further action on the matter was

suspended and almost swept under the carpet. It was not until October 28 th 1968 that a petition

signed by Pastor C. B. Sercombe, Pastor Ofori Addo, J. A. C. Anaman, Aboagye Attah and D. G.

Ofosu revived the matter concerning the sharing of the properties with the Chairman of the

National Liberational Council. The Acting Secretary of the Presidential Commission, in an open

letter dated 11th December 1969, required the National Secretary of The Apostolic Church to

supply information regarding: -

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1) The date of appointment of the Commission for the sharing of properties

2) The composition of the Commission

3) The date of the report submitted by the Commission

These requirements were submitted by the National Secretary of The Apostolic Church on 15th

December, 1969.

On the 22nd of July 1970 a letter dated 17/7/69 issued from the Minister of Education Mr.

William Ofori Attah invited representatives of The Apostolic Church and the Church of

Pentecost to meet on the 24th of July 1970.

The meeting took place as scheduled. The Apostolic Church was represented at the meeting by

Pastors J. A. C. Anaman (Vice Chairman), Ofori Addo and E. Aboagye Attah. The Church of

Pentecost was also represented by Pastors James McKeown, G. A. Wood and Egyir Paintsil. The

Minister was assisted by Hon. S. K. Oppong (Ministerial Secretary), Mr. G. O. Annan, Secretary

of the meeting and a lady Secretary.

At the meeting, Hon. William Ofori Attah, being an ardent Christian, read Gen. 13:8-17 and 1

Cor. 6: 1-7 and passionately appealed to the church leaders to allow peace and the Spirit of

Christ to prevail over the meeting. He then requested them to express their opinions.

Pastor James McKeown made three suggestions as follows:

1) That each group should hold what they had acquired

2) That all properties should be shared on 50/50 basis

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3) That if the two suggestions were not acceptable then The Apostolic Church should take

properties they thought were theirs and he would add what he knew belongs to The

Apostolic Church to them

The Apostolic Church advised the Minister to settle the matter on the basis of what the late Nana

Sir Tsibu Darko and Mr. S. S. Okunor had already recommended. The meeting eventually agreed

to adopt most of the recommendations made by the Tsibu Darko Committee. Most properties

acquired before 1953, were, therefore, handed over to The Apostolic Church. A joint

communique’ signed by both parties and the Minister read as follows:

JOINT COMMUNIQUE ISSUED BY THE APOSTOLIC CHURCH GHANA AND THE

CHURCH OF PENTECOST AT THE COMPLETION OF DISCUSSIONS ON SHARING

OUT OF PROPERTY

1) In further efforts to resolve the outstanding controversy between The Apostolic Church,

Ghana and The Church of Pentecost over ownership of property, representatives of the

two churches led respectively by Pastor F. Johnson and Rev. James McKeown, have at

the invitation of the government, held meetings recent under the chairmanship of the

Minister of Education, Culture and Sports. At these meetings, the report and

recommendations of a Committee, which the government appointed in July 1962, to

investigate the matter, were discussed.

The meetings which were characterized by a spirit of compromise and a desire to solve,

without any further delay, the long standing differences ended with a general agreement

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between the two parties on their respective entitlements and as a basis for the peaceful

co-existence of the two churches in the country.

2) It will be recalled that in 1953, differences arose among the mebers of The Apostolic

Church, Ghana which resulted in the establishment of the two separate churches namely,

The Apostolic church, Ghana and The Church of Pentecost. These differences came to a

halt in 1962 when the government intervened to resolve the deadlock.

It was agreed then that two churches should remain independent and operate, but the

question of ownership of church properties remained unresolved. It was to investigate

this outstanding matter that a committee was appointed in July 1962 under the

Chairmanship of Nana Sir Tsibu Darko.

3) Although the final agreement was different in certain ways from the recommendation of

the Committee, we the leaders of the two churches appreciate the useful basis which the

Committee’s Report provided for our discussions during our recent meeting. While

giving thanks to the Almight God for the opportunity for resolving our differences, we

hereby record our sincere thanks to the government for its timely intervention and to

Hon. William Ofori Attah and the officers of his Ministry for their special assistance. We

are also grateful to Mr. S. S. Okunor of the special assistance. We are also grateful to Mr.

S. S. Okunor of the Attorney General’s office who was the secretary to the Tsibu Darko

Committee and on whom fell the task of completing the single-handedly.

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4) Finally, we believe that our two churches will flourish to the glory of God

SIGNED BY:

Pastor J. A. C. Anaman (Vice Chairman) Rev. J. McKeown

Pastor Ofori Addo (National Sec.) Rev J. Egyir Paintsill

Pastor E. Aboagye Attah Rev. J. Egyir Painstil (Gen. Sec.)

WITNESSED BY

William Ofori Attah (Minister of Education, Culture and Sports)

Mr. S. K. Oppong (Ministerial Secretary)

Mr. G. O. Annan (Secretary)

Details of the share out are attached herewith as Appendix A

Recovery of The Apostolic Church, Ghana in Ashanti

When information reached the members of the church in the Ashanti that Pastor McKeown had

been dismissed because of the visit of the Latter Rain, a meeting was called on 6 th December

1953 at Wiamoase. It was attended by representatives from various assemblies in Ashanti and

Asanti Akim, Apostle Anaman and Pastor F. D. Walker, Overseer of the various assemblies and

some 80 elders.

Pastor S. H. Ankama who was stationed at Ashanti Mampong opened the meeting and informed

the members of the dismissal of Pastor James McKeown which was bringing about a division in

the church. After a lengthy debate, the following resolution was passed: -

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1) That some assemblies which through ignorance have entertained divisions among them

should be instructed to come to oneness, and should see that harmony is restored between

them and their pastors and overseers

2) That we reserve to ourselves the right as a church to invite any Latter Rain Team or any

team of Evangelist to visit us, be they from Europe or America

3) That in considering the work of the recent visit of the Latter Rain and their assistance to

us, the Council decided that our unity with them must not be limited, but that a general

unity for oneness in the church

4) That our state of independence should be stressed, and if there be any unity with

Bradford, it should be on the basis of fellowship with autonomy.

5) That we write a letter to Pastor Rosser at Somanya to communicate with Bradford to

reinstate Pastor McKeown.

Copies of the reolution were sent to Pastor Rosser, McKeown and Seaborne.

After the Bradford delegation had gained opportunity to give their version of what happened at

the Quadrennial Council, a good number of Pastors, Elders and members of the church were

convinced that it was Pastor McKeown’s refusal to reaffirm his belief in the doctrines and beliefs

of the church which separated him from his colleagues at the Council and not that he was

purposely dismissed for bringing the Latter Rain to Ghana.

Alex Bonsu a General Deacon of Ashanti, who suggested that adoption of the name Gold Coast

Apostolic Church for McKeown’s faction of the church, after hearing the Bradford Delegation,

later wrote to Pastor Rosser to reaffirm his loyalty to The Apostolic church, Ghana.

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Pastor Rosser temporarily took charge of the church as Superintendent. He was a member of the

Delegation but was left behind until a substantive Superintendent would be sent to Ghana by the

Missionary Committee.

In March 1954, Pastor C. B. Sercombe was posted back to Ghana to take over from Pastor

Rosser and was stationed in Kumasi. Pastor Sercombe was well known in Kumasi and was

cordially received by members of the church who had decided to remain in the parent church.

Those who would follow Pastor McKeown had already made up their minds and had left the

Kumasi central church which had been given back to The Apostolic Church by a court order.

Elder Karikari, Doku, Essandoh, Britwum and Alex Bonsu were seasoned members remained in

the Central church.

The return of Pastor Sercombe and his wife to Kumasi was a moral booster and great

encouragement to those who remained in The Apostolic Church. The split had occurred in many

assemblies in the Districts of Ashanti with the majority joining the Secessionists. Pastor

Sercombe and few Pastors on his side had to work slowly through the Ashanti church Districts to

salvage the small groups of members who remained for the parent body.

Brother Bossman of Sunyani was able to win a good number of members to remain in the

Central church which was given to the parent church.

Most church buildings had to be left behind for any number of members who refused to follow

Pastor McKeown. In effect, The Apostolic church remained in almost all the church Districts in

Ashanti and Brong Ahafo but with small numbers of membership. It became necessary to staff

all the small assemblies with Overseers owing to the effect that a great majority of trained and

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experienced Pastors went with Pastor McKeown, all of them having been ordained by him and

therefore owed allegiance to him.

It was only by the grace of the Lord that The Apostolic Church survived the great ordeal of what

may be considered as a real visitation by the gates of hell which tried to prevail against the

church throughout the country.

One would observe from the resolution of the Ashanti ministers that it was passed by the people

who did not know and had not properly understood the real issues of the matter and its

implications.

Pastor Anaman and Pastor Ankamah were there to implement the accord reached at Dunkwa-on-

Offin. That accord envisaged the return of McKeown to continue leadership of the church

without the authority of the parent church if he were dismissed. The Bradford Delegation had

come to explain that McKeown was not dismissed. The Ashanti churches were therefore asking

that Pastor Rosser should “communicate with Bradford to reinstate Pastor McKeown” which

could have curtailed the troubles and misunderstandings raging in the church. But that was in

contrast with the real motives of Pastor McKeown. He and his followers maintained that he was

dismissed and went ahead with their planned secession from The Apostolic Church.

Return of Pastor Anaman to The Apostolic Church

The sequence of events that followed the Resolution sent by The Apostolic Church in Ghana to

its missionary headquarters in Britain on being informed by Pastor James McKeown that he had

been dismissed, were such as would move any Christian with good conscience like Pastor J. A.

C. Anaman to repent and wish to re-unite the two main factions and splinter groups that were

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produced by that rather harsh and ill-motivated resolution. Pastor Anaman tried to do this but

efforts came too late and could not succeed.

The faction which he led grouped on the side of Pastor James McKeown with the belief that he

was really dismissed as a result of the visit of The Latter Rain Team from America. They were

therefore standing by him as the Pastor resolved to do at Dunkwa-on-Offin in 1950.

The other faction accepted the explanation of the Missionary Delegation, that by refusing to re-

affirm his belief in the Beliefs and Practices of The Apostolic church, it was Pastor James

McKeown who disassociated himself from the common ground taken by all the Apostles and

Prophets who attended the Quadrennial Council Meeting in Bradford on the 2nd May 1953. It was

observed that Pastor McKeown had planned long time ago to take the church in Ghana and that

by the African Pastors Resolution passed at Dunkwa-on-Offin he had prepared the minds of the

Pastors towards secession from the church in Britain. This faction deduced that Pastor McKeown

consciously refused to re-affirm his belief in The Apostolic Church doctrines to create a

semblance of his dismissal which the African Pastors would take as an excuse to support his

ulterior motive of secession from the Apostolic Church in Britain.

To free his conscience from the guilt of having caused a split in God’s church for ill information,

Pastor Anaman returned to The Apostolic Church.

Return of Other Leading Pastors to The Apostolic Church

Pastor Anaman was not the only one who felt betrayed by the news of Pastor McKeown’s

purpoted dismissal and wished to return to the mother church. There were such stalwart and

leading Pastors as A. S. Mallet, E. K. Aboagye Attah, S. Lartey Adotey, A. K. Yaw and P. T.

Otchie who realized that they had gone wrong with the bid for secession. They, however, tacitly

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followed the events hoping that sanity would eventually prevail for the church to re-unite. They,

incidentally, had to boldly decide to come back to The Apostolic Church when they realized

finally that Pastor McKeown was too far from seeking unity and peace with the Bradford

Committee.

Pastor A. S. Mallet openly declared that he was happy to come back and would wish to live and

die as an Apostle of The Apostolic Church. He had been posted to Lome by the Gold Coast

Apostolic Church but came back to Accra where after a short illness, he passed away and was

indeed buried as an Apostle of The Apostolic Church. Others who joined these Pastors were

Overseers S. Y. Nsiah, C. K. Twum, S. K. Ackah and Pastors J. K. Badu, A. K. Quansah, Oko

Addo, S. T. W. Frimpong and a good number of Elders and members. The marvelous come back

of Pastor Anaman and the other leading Pastors of the church was hailed as a great moral

courage on their part and a significant triumph for recovery of The Apostolic Church in Ghana.

Recovery of The Apostolic church in the Volta Region

The church in the Volta Region was placed under Pastor Diaba before the split. Instead of

joining either The Gold Coast Apostolic church or The Apostolic Church, Ghana, he formed his

own church with a large section of the assemblies in the region and called it the New Covenant

Church. He later renamed it “New Covenant Apostolic Church.” Pastor Blewusi who was in

charge of a district in the region also formed a church with members under his administration

and called it Christian Assemblies. Another section of the Church called themselves ‘The Latter

Rain’, but they split up again and most of them later joined The Church of Pentecost.

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Pastor Atia Yao who was in charge of The Apostolic Church in Benin visited his town at Kpedze

and met Brother Adzudzor of Holuta who wished to remain in The Apostolic Church. The two of

them travelled to Accra to see Pastor H. L. Copp about the recovery of the Church in the Volta

Region. On the 19th of January 1959, Pastor Copp, Ofori Addo and Tenobi went to Holuta and on

the next day they travelled with Brother Adzudzor to Taviefe and Anoe and re-established The

Apostolic Church there with a few members.

Brother Adzudzor’s baby girl was born on the day he came to Accra with Pastor Atia Yao to see

Pastor Copp. That child was dedicated and named ‘Unity’ by Pastor Copp on 20th of January

1959 to commemorate the efforts to get The Apostolic Church re-united in the Volta Region.

Brother Adzudzor accompanied Pastor Copp and the two others to Ho where Brother Homevor

was the only person who stood for The Apostolic Church. He was encouraged to start a prayer

group which gruadually grew into a church. From Ho, the visitors went to Afiadenyigba,

Dzodze, Anyako, Monenu, Akatsi, Ave and Wute. The church was re-established in all those

towns. Brother Adzudzor was later ordained as a Pastor. He sold his land to pay lay leaders

whom he arranged to take charge of the small assemblies until the Headquarters absorbed them

into the ministry.

The Gold Coast Apostolic Church in 1954 wrote to Pastor Seaborne to stop him from preaching

in the church at Hohoe where he was posted as a Missionary.

The Apostolic Church at Somanya went for him but a few members at Hohoe opted to remain in

The Apostolic Church. Gradually, assemblies were opened in almost all the districts in the

Hohoe Area.

Recovery of The Apostolic Church in Benin

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In Benin, the struggle between the two factions of The Apostolic Church as a result of the split in

the church in Ghana led the Government of the republic of Benin to ban The Apostolic Church

from operating in the country.

Pastor McKeown’s followers had gone to persuade the members of the church there to surrender

their Baptismal and Dedication Certificates for new ones bearing the name of Gold Coast

Apostolic Church.

Pastor Atia Yao, the resident minister in charge, challenged the change of name and incited

members to oppose it, but he was arrested and imprisoned by government authorities.

Pastor Tenobi was sent from the church in Ghana to Benin to explain matters to the authorities

there. He was himself arrested and detained, but he was able to convince the authorities of the

authenticity of his mission and he was released together with Pastor Atia Yao.

Many members of the Church who had defected to The Latter Rain Movement returned to The

Apostolic Church. On the 28th of May 1955, a grand convention of the Church was held at

Cotonou which was attended by over 2000 members after which Pastor Copp and Tenobi

returned to Ghana. It was later arranged for Pastors Copp and Tenobi to visit the work in Benin.

They ordained some natives into the pastorate to take charge of the church in their own country.

The supervision of The Apostolic Church in Benin was, in 1960, handed over by Ghana to The

Apostolic Church administration in Lagos for reasons of proximity, and the fact that the

Togolese authorities had for political reasons closed their side of the border with Ghana, which

made it impossible for the church in Ghana to continue with the administration of the church in

Benin.

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Recovery of The Apostolic Church in Lome, Togo

The church at Lome was, by 1953 when the split started, under Pastor A. S. Mallet. He had

expected the church to be reunited but when in 1962 it became clear that Pastor McKeown had

chosen to break away in spite of all efforts by Government agencies and President Nkrumah to

settle the dispute between the two factions of the church, Pastor Mallet left Lome and came to

Accra to affirm his loyalty to The Apostolic Church. The Lome Church was left in charge of one

brother Darko.

In 1966 when President Kwame Nkrumah was overthrown, Eyadema the President of Togo

closed the border between Ghana and Togo. He banned churches other than the mainline

churches – Roman Catholic, Methodist, Anglican and Presbyterian from operating in Togo. New

Churches could however operate under the mainline churches. The administration of The

Apostolic Church in Togo was referred to the Church in Nigeria. A few members who opted to

remain in The Apostolic church did not feel comfortable under The Nigerian Administration and

Brother Darko several times sought Ghana to re-establish administrative relationship with the

church in Togo but practical difficulties of language and politics led to a lukewarm attitude from

the Ghanaian church. The church in Togo was eventually left to its fate.

A summary of Events Leading to the Split in the Church and After

1) Pastor Anaman who was the executor of the secession moves failed in his first bid to take

the whole church along for the separation. Not all the mebers could support the idea of

breaking away.

2) Pastor Anaman saw the conflagration of confusion he had caused in the church with

members fighting each other. He wished this had not happened at all.

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3) The confusion in the church had caught the attention of the Police and the law courts and

even the general public was looking at what was shameful phenomenon in the house of

God.

4) Pastor Anaman was a witness to the fact that cases brought before the courts were being

decided against his side of the divide with scathing criticisms against his faction for

engaging in criminal activities such as encroaching on properties belonging to the The

Apostolic Church and forging documents to take possession of the church’s money in the

Bank.

5) Pastor Anaman had failed to prevent the Bradford Delegation from entering their own

Missionary Field to explain their side of the story to a large section of the Church.

6) A section of the elders in Accra confronted Pastor McKeown with a Resolution rejecting

his story of dismissal, and refused to send their tithes until the church was re-

united.Another Resolution had come from Ashanti requesting that “Pastor Rosser should

arrange for reinstatement of Pastor McKeown and that assembly which had entertained

divisions among them should be instructed to come to oneness.”

7) The Blay Committee Report was enough to make Pastor Anaman repent of the role he

played in the confusion that had engulfed the church.

8) The Blay Committee pointed out that members of the church on both sides of the divide

were willing to have the church re-united but that Pastor McKeown “was an obstacle in

the way of unification” this was well known to Pastor Anaman whose apparent efforts

towards unification incurred the displeasure of them with whom he had so loyally

collaborated in the Lord’s vineyard over the years.

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It had also become clear to Pastor Anaman that Dr. Thomas Wyatt was persistently supporting

McKeown to sever connections with The Apostolic Church and be on his own, giving him

massive financial assistance. This realization of Pastor Anaman vindicated the apprehension

expressed by the Missionary Committee that the visit of Dr. Thomas Wyatt was likely to disunite

the church and warned Pastor McKeown to be wary of him.

A meeting was called on the 28th of July 1962 by Pastor McKeown and his new Executive

Council to which Pastor Anaman was not invited. The purpose of the meeting was to consider

the outcome of the meeting with Osagyefo Dr. Kwame Nkrumah. Any talk about reunification

with The Apostolic Church was ruled out. It was resolved that the new name for the Ghana

Church should be the “Church of Pentecost.”

Pastor Anaman, however, got to know of the meeting and attended without an invitation. It was

at this time he got to know that his efforts at reversing the sesession and reuniting the church had

come to naught. He may have attended that meeting prepared to tender in his resignation to

Pastor McKewon to purge his conscience of the guilt he had been burdened with for some

considerable time after he realized that he had been misled by Pastor McKeown to break up The

Apostolic Church in Ghana.

Pastor Anaman said on his return to The Apostolic Church that he felt the only way to set his

mind at peace and to seek peace with God was to show his repentance openly by retracting his

footsteps to The Apostolic Church as a prodigal son and to seek restitution for the role played in

causing a rift in the church.

Pastor Cyril H. G. Rosser’s Special Role in the Recovery of The Apostolic Church, Ghana

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Pastor C. H. G. Rosser was one of the delegation of two people sent by the Missionary

Committee in Bradford to come and explain to the church in Ghana the actual circumstances that

led to the erroneous impression that Pastor McKeown had been dismissed. Pastor Rosser was

posted to Nigeria as the Superintendent Minsiter when Pastor George Perfect was withdrawn

back to Britain in 1942. Rosser was, therefore, used to the climate and life in West Africa and

was considered very suitable to accompany Pastor Vivian Wellings, the Missionary Secretary to

Ghana.

The delegation had initial difficulties in obtaining entry permits because The Apostolic Church

Council in Ghana refused to receive them. The Somanya Area of the church led by brothers

Tenobi and Ofori Addo however arranged entry permits for them to come and they joined Pastor

Seaborne at Somnaya.

They were eventually granted audience by the Ghana Council of the Church at New Tafo where

a meeting was arranged for them to be heard as well as Pastor McKeown. Although they were

officially not allowed to visit their own missioanary field, a good number of churches invited and

listened to their side of the story.

Pastor Wellings left Pastor Rosser behind and returned to Britain. For the whole of 1953, Rosser

stayed in Ghana as the Field Superintendent and worked very hard with a handful of Pastors who

reaffirmed their loyalty to The Apostolic Church. Somanya was his headquarters. He travelled

extensively throughout the country to prepare new foundations for the terribly shattered church.

Pastor C. Rosser left in 1954 and returned in 1963.

The Blay Committee had recommended that arrangements should be made for proper autonomy

to be given to the church in Ghana after settlementof the dispute between the two factions of the

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church. Pastor Rosser tirelessly set himself the task of drawing up the necessary organizational

structure and institutions which he considered would be necessary when full autonomy is

obtained.

His outlines were as follow:-

THE NATIONAL COUNCIL

This Council will comprise all Apostles and Prophets in Ghana with power to co-opt Missionary

Personnel together with Secretaries of various Constitutional Committees who are not Apostles,

in order to discuss specific matters relating to the respective Committees.

1) Time and Place of meetings

To meet at:

a. Headquarters, Accra at a time as Council appoints

b. At such place and time as Council appoints and to sit until all business is

transacted.

2) Business

The general supervision of all essential matters in The Apostolic Church of Ghana i.e.,

governmental, doctrinal, financial and missionary.

To consider all areas – Committee and Executive Report and, when necessary, to direct

the Executive concerning them.

It must be stressed that no matter sent direct to the Council will be considered, all matters

must reach them through the Area Pastors’ meetings.

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3) All expenses for the Council will be met from the general fund.

THE NATIONAL EXECUTIVE

Consisting of the National (field) Superintendent and (a) four (b) six other Apostles as appointed

by the National Council and/or the Word of the Lord, through Prophets among us together with

(a) one (b) two Prophets appointed by the Executive. The National Secretary will be appointed

by the National Council and/or by the Word of the Lord and will be open to change or re-

appointed annually.

1) Time and Places of meetings

To meet in the months Janauary and August of each year or as often as emergencies

demand and directed by the National (field) Superintendent.

2) Business

a. To have the general oversight of the whole work in Ghana and to decide all minor

matters of urgency leaving all matters of importance to the next National Council.

b. To be responsible to interprete the decisions of the National Council to the National

Secretary with instruction as to the mode of carrying them out.

c. To receive all Area Pastors monthly meeting Reports and Minutes together with

request for Ministries and Ministers through the National Secretary’s Agenda.

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d. To arrange all Conventions and speakers and to direct the National Evangelist for

Campaigns in Ghana.

e. To develop necessary Committees for each department of the work such as Finance,

Buildings etc. upon which General Deacons with corresponding business acumen can

be appointed, and to make recommendations for such to the Council.

3) Expenses

All expenses for the Executive Meetings will be met from the General Fund.

PASTORS AND GENERAL DEACONS

(GENERAL) MEETING

The Pastors and General Deacons meeting will comprise the following:

a. The National Council who will meet also after the Pastors and General Deacons meeting.

b. One third of the Pastorate on the Ministerial staff chosen by the National Executive on a

strict rotation basis.

c. One General Deacon to represent each Area chosen by the Area Pastors meeting and in

strict rotation.

Business and Procedures

All Pastors and General Deacons have the right to forward items for these meetings through the

Area Pastors meeting to reach the National Secretary TWENTY ONE DAYS before hand who

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will, go together with the National Superintendent, determine items within the scope of these

meetings.

AREA PASTORS’ MONTHLY MEETING

1) Time and Place

To be decided at each montly meeting

2) Area Apostle

One Apostle to be chosen as the Area Apostle, will take the chair at Area Meeting

3) Area Secretary

One Apostle or Pastor to act as Secretary to be responsible for the taking of the minutes,

applying them and forwarding copies to each Area Pastor, the National Superintendent

and the National Secretary.

4) Business

To discuss and decide all matters connected with Area work and to survey each District’s

spiritual, financial and general affairs.

To consider appointment to the eldership with the Area work and to survey each

District’s spiritual, financial and general affairs.

This write up by Pastor C. Rosser was read and accepted at the meeting of the General Council

of The Apostolic Church held in Kumasi on the 17 th of September 1963 as suitable to begin the

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gradual policy of expansion with control toward autonomy. Present at this meeting were Pastor

Rosser as Chairman, Pastor F. Johnson as Missioanary Superintendent, Roy Williams

(Missionary) Pastors A. Ofori Addo (Secretary) D. K. Boateng (Apostle), J. A. C. Anaman

(Apostle), Nyarko Jones (Apostle), Mante Adu (Apostle), D. G. Ofosu (Pastor), A. K. Anderson

(Prophet) Nkromah Yamoah (Prophet)

Other Pastors present were K. M. Orchill, M. T. Cofie, E. Adu-Pare, S. T. W. Phrimpong, J.

K.Djardo, E. Aboagye Atta, J. K. Badu, E. K. Okanta, Emmanuel Owodo, J. A. Sackey, P. Attah

Antwi, J. B. K. Bondze, J. Kwesi Mensah, I. F. Gunnel Ampiah, K. A. Monney, Harry Appiah

and M. E. Kesse

General Deacons who were present were; Alex Osei Bonsu, S. K. Degolo, J. B. Antwi, T.

Bedford Essandoh, and S. R. Biritwum.

In a year later, at meeting held on the 11th July 1964, the following Pastors were accepted into the

Apostleship, E. Aboagye Attah, K. M. Orchill, I. C. H. Appiah, D. G. Ofosu, E. K. Ampiah, and

J. Kwesie-Mensah.

Peter Attah Antwi was ordained as Prophet in addition to Pastor Anderson and Pastor Nkromah

Yamoah.

The Council of Apostles and Prophets was thus reconstituted. Pastor C. Rosser chaired the

Council with Pastor F. Johnson as the Field Superintendent.

Mandatory Authority

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At the meeting on the 11th of July, 1964 a historic resolution from the General Executive of The

Apostolic Church, Great Britain was received as follows:-

That upon the inauguration of the National Council of Apostles of The Apostolic

Church, Ghana we authorize the Missioanary Committee on behalf of the General

Council of The Apostolic Church, Great Britain to state that Authority is now vested in

the National Council of The Apostolic Church, Ghana to legislate the International

Administration of The Apostolic Church Constitution, its guiding principles and

practices, except for the locating of its Missioanary Personnel together with all relevant

Committee, Bradford to take effect as from the 12th of July 1964.

By this resolution and from the 12th of July 1964, The Apostolic Church Ghana, assumed the

status of Mandatory Authority prior to full Autonomy.

Invitation to Quadrennial Council of 1965

The National Council of The Apostolic Church with Missionary Headquaters at Bradford, UK

upon the recommendation by Pastor C. Rosser invited Pastor J. A. C. Anaman to attend the

Quadrennial Council in August 1965, and the National Council in Ghana decided that Pastor A.

Ofori Addo should accompany Pastor Anaman. There is no doubt that the return of Pastor

Anaman to The Apostolic Church was a matter of great joy and triumph for Pastor C. Rosser. He

witnessed Quadrennial Council in August 1965, but soon after the council, Pastor Rosser was

peacefully called home to be with the Lord on the 12th of August 1965 at Neath, South Wales.

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Pastor J. A. C. Anaman and Pastor Ofori Addo were present and represented Ghana at his

funeral.

Some Church critical Observations

Before God, there can be nothing hidden and the bible is fraught with characters who were

mightily used of God as well as failing greatly in moments when they lost focus. Whatever

everyone did was bluntly made bare, whether good or bad for other people and posterity to learn

from the consequential differences between good and evil and to choosing to live in

righteousness which is God’s way of life

The missionary work of The Apostolic Church from 1935 to 1953 was a success story. The

government of the country recognized the church as a good one. The older churches were at first

skeptical about the emergence and operations of the new churches with its rituals of clapping

their hands and dancing as part of worship and which, as it were, ‘robbed’ the orthodox churches

of their members. They, however, realized that the same gospel of Jesus Christ was what the new

church was preaching and there was nothing wrong with shouting praises and making a joyful

noise unto the Lord.

Adams McKeown who worked in Ghana before had seen something far better in America where

he was posted and must have informed his brother James in Ghana of the possibility of recieving

financial support from America where money could be easily raised to support missionary work

in Africa. Dr. Thomas Wyatt of the Latter Rain Movement was mentioned as a wealthy

Evangelist with gifts of healing who could support the work in Ghana. All that was needed was

to send pictures of poor living conditions of Africans to appeal for funds from sympathetic

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Christians in America to support missionary work in Africa. Evidence of communication to this

effect was mentioned in the Blay Committee Report.

Pastor James McKeown introduced the idea of the possibility of securing such financial

assistance from Dr. Thomas Wyatt if he were invited to visit The Apostolic Church Ghana to the

leaders of the Church in Ghana.

The African Pastors at the Dunkwa-on-Offin Council meeting resolved with determination that if

James Mckeown was sacked for inviting Dr. Thomas Wyatt he would be supported. If even

James McKeown had not yet conceived the idea of breaking away from the church in Britain, the

assurance given by the African Pastors was enough to motivate him to have the ambition of

rebelling against his employer for the prospect of becoming the Superintendent of the church in

Ghana independent of the British Church.

This was certainly a big temptation and challenge. Pastor James McKeown had a vision of

making greater progress if he could break away from the administration of the Missionary

Commmittee of Bradford. Sufficient funding of the vision he carried could not be from Bradford

but was available in America.

With the assurance he had obtained from the African Pastors and the prospects of an American

aid, he refused to break with the Latter Rain and to append his signature to the affirmation

written to attest the faith of Apostles and Prophets of The Apostolic Church at the Quadrennial

Council, and in his own words in the letter he wrote to Pastor Seaborne “Pastor Cecil Cousen and

I had to hand over our ordination certificates and from that moment we were no longer ministers

of the Church.”

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God allowed James to carry out his vision as well as not allowing The Apostolic Church to be

wiped out of Ghana.

It is significant to note that first split of the Church in 1939 was in connection with disagreement

over the question of divine healing. The second split centered on a man Dr. Thomas Wyatt who

had the gift of divine healing and was wealthy to be able to finance rapid growth of the Church

in Ghana.

The Christ Apostolic Church eventually had to abandon its ‘no medication’ stance which was

later found to be an unnecessary impediment to the growth of the church. Even though Dr.

Thomas Wyatt was influential in renting The Apostolic Church Ghana in two, his influence on

the growth of the Church of Pentecost after a while dwindled and the Church of Pentecost has

and stil remains a chip of the old block (The Apostolic Church, UK).

Eventually, The Apostolic Church, the Christ Apostolic Church, the Church of Pentecost found it

necessary to abandon their differences and with the Assemblies of God Church, founded the

Ghana Pentecostal Council to which many other Pentecostal Churches have affiliated to form a

formidable association in Ghana.

It is important to note that Pastor Anaman’s decision to return to The Apostolic Church was not

based on the allegation that he was trying to oust Pastor James McKeown in order to become the

first African President. He was only heeding to the wise counsel of individuals, judges of the

courts, The Blay Committee, the Tsibu Darko Committee and Osagyefo the President’s wish that

the two factions of the Church to re-unite.

Recovery and Recommendation

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The misunderstanding and disputes which followed the visit of Dr. Thomas Wyatt of The Latter

Rain Movement in 1953 finally ended in 1962 after fruitless efforts by groups and individuals in

the church and even by government agencies and Osagyefo, the President Kwame Nkrumah, to

stop a split of the Church.

Pastor James McKeown eventually, succeeded in his ambition to separate The Apostolic Church

in Ghana from its parent body in Britain. Other offshoots of The Apostolic Church as mentioned

earlier became the New Covenant Apostolic Church, the Apostolic Reformed Church and the

Divine Healers Church. Numerous other smaller Churches were established by individuals who

had been members either of the Apostolic Church or the Church of Pentecost.

It was all the work of the enemy in his relentless attempts to open the gates of hell against the

Church. But God graciously allowed His permissive will to accommodate all the human failings

and promoted the growth of His Church even within the new divisions. Pastor James McKeown

had a new church even within the new divisions. Pastor James McKeown had a new vision

which he thought could best be carried out if he broke away from the Missionary Committee of

the church in Britain. His approach to the separation could pass as extremely unfair to The

Apostolic Church and to many bewildered on-lookers. However God in his sovereign wisdom

did not stop McKeown. He, however, also allowed The Apostolic Church to survive.

Almost 90% of the membership of the church and 48 Pastors, Teachers, Evangelists, Prophets

and Apostles went with Pastor McKeown. Pastor C. Rosser had to do with only Pastors

Seaborne, D. K. Boateng, D. Tenobi, D. Nyarko Jones, Yamoah and Mante Adu. Before Pastor

Sercombe took over from Pastor Rosser in 1954, Pastor Tenobi who had been ordained an

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Apostle at a Nigerain Convention of The Apostolic Church in 1954, ordained Elder Ofori Addo

as Pastor.

The Role of the Bible College in the Recovery

The immediate need after the secession, which took majority of the Pastors away, a bible college

was to set up at the recommendation of Pastor David Tenobi to train new Pastors. Owing to the

pressing need for field workers at the time, the course duration was only six months.

The First graduates included Pastor Peter Attah Antwi, Ofori Addo and J. K. Djardo. Pastor

Copp was transferred from Somanya to Accra and temporarily continued the Bible College at

Nsawam until it was eventually relocated to Kumasi in 1972 with Pastor Cawthorne as the

Principal.

The New face of the Women’s Movement

A new National Women’s leader in the person of Mrs. Florence Asiedu was appointed in 1954 to

take the place of Mrs. Christiana Obo who had opted to go with Pastor James McKeown. Mrs.

Asiedu was assisted by Mrs. Duku of Kumasi. Other women leaders who formed the Executive

Committee of the Women’s Movement were Mrs. Felicia Danquah, Mrs. Kate Kitson Mills,

Madam Rose Nyawuto, Dora Sarpong, Madam Cecilia Halm and sister Lamiley (the converted

fetish priestess from Borteanor).

Mrs. Florence Asiedu attended The Apostolic Church Annual Convention in Penygroes, South

Wales, held in August 1954. On her return, she introduced the women’s badge with the

inscription “Holiness unto the Lord” and worked hard to promote the growth of the movement

throughout the country. A lady missionary called Miss Pauline Thompson who adopted ‘Adwoa’

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as her additional name greatly helped the women’s Movement but paid greater attention to the

Children’s Service which she re-organised throughout the country.

Evangelist Campaigns for Recovery

A vigorous evangelism campaign was launched throughout the country to revive the church.

Pastor Adu Pare, who was appointed the National Evangelsit in place of the late Pastor Hayford,

stayed in The Apostolic Church and led the campaigns to rebuild the church. He was mightily

used by the Holy Spirit to perform many miracles in the campaigns. Elder S. K. Nkansah, then a

zealous brother donated a Mini Bus to support the evangelism team of the church. He equipped it

with a public address system, special lights and musical instruments. Many souls were saved and

delivered from various kinds of physical and spiritual afflictions.

Pastor John Pridie a visiting missionary Apostle from Britain happily accompanied the

Evangelistic campaigns in 1957 and went with the team to Nkawkaw, Kumasi, Abura Dunkwa

before returning to Accra. Pastor Pridie was a smallish old man of about 70 years when he

visited Ghana. He was a powerful spirit-filled speaker. An interesting story about him was that

he was an industrialist who as God blessed him, paid 90% not 10% as his tithes to support the

Church. He gave very inspiring testimonies in his sermons and was simply a goldly person. It

must also be mentioned that Elder S. K. Nkansah built a whole church and a mission house well

furnished for the Asuom Assembly, and even provided it with an electric generator.

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CHAPTER EIGHT

GOD’S GENERAL’S IN THE APOSTOLIC ARMY

The controversy that led to the split in The Apostolic church was costly in terms of human

resources, since majority of the trained local workers opted to follow Pastor McKeown to the

Gold Coast Apostolic Church and eventually to the Church of Pentecost, though a number of

them later returned to the mother church.

Some however stood their grounds and remained faithful to The Apostolic Church and her

course in the nation. Below is a picture of the various Executive Councils of the Church from

1954 to 1962.

1954 Executives Council

Pastor C. Rosser,

Pastor Albert Seaborne,

Pastor D. K. Boateng (Apostle)

Pastor Nyarko Jones (Apostle)

Pastor Ofori Addo.

1955 Executive Council

Pastor C. B. Sercombe (Chairman)

Pastor Albert Seaborne (Missionary)

Pastor D. K. Boateng (Apostle)

Pastor Nyarko Jones (Apostle)

Pastor Adu Pare (Evangelist)

Pastor David Tenobi (Apostle)

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Pastor Ofori Addo

1956 Executive Council

Pastor C. B. Sercombe

Pastor Seaborne

Pastor D. K. Baoteng

Pastor Adu Pare (Evangelist)

Pastor Nyarko Jones

Pastor David Tenobi

Pastor Ofori Addo

1957 Executive Council

Pastor C. B. Sercombe

Pastor D. K. Boateng (Apostle)

Pastor J. P. Bentil (Secretary)

Pastor Anderson (Prophet)

Pastor D. Nyarko Jones (Apostle)

Pastor N. Yamoah (Prophet)

Pastor David Tenobi,

Pastor Ofori Addo,

Pastor J. Kwesi-Mensah,

Pastor K. A. Monney,

Pastor C. H. Appiah,

Pastor D. A. Thomas

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1958 Executive Council

Pastor C. B. Sercombe (Chairman)

Pastor Albert Seaborne (Missionary)

Pastor Copp (Missionary Apostle)

Pastor J. P. Bentil (Secretary)

Pastor John Pridie (Missionary Apostle)

Pastor D. K. Baoteng (Apostle)

Pastor Nyarko Jones (Apostle)

Pastor D. T. Tenobi (Apostle)

Pastor A. K. Anderson (Prophet)

Pastor N. Yamoah (Prophet)

Pastor Adu Pare (Evangelist)

B. K. Bondzie (Pastor)

I. C. H. Appiah (Pastor)

Ofori Addo (Pastor)

D. A. Thomas (Pastor)

Pastor K. M. Orchill (Evangelist)

Pastor M. T. Cofie (Evangelist)

Pastor B. A. Mante Adu (Part time)

Pastor M. E. Kesse (Part time)

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1959 Executive Council

Pastor C. B. Sercombe (Chairman)

Pastor H. L. Copp (Missionary Apostle)

Pastor Ofori Addo (Secretary)

Pastor D. K. Baoteng (Apostles)

Pastor D. T. Tenobi (Apostles)

Pastor Nkrumah Yamoah (Prophet)

A. K. Anderson (Prophet)

E. Adu Pare (Evangelist)

I. C. H. Appiah (Pastor)

D. A. Thomas (Pastor)

J. P. Bentil (Pastor)

M. T. Cofie (Pastor)

Kwesi Mensah (Pastor)

J. K. Djardo (Pastor)

I. F. Gunnel (Pastor)

B. K. Bondzie (Pastor)

1960 Executive Council

Pastor C. B. Sercombe (Chairman)

Ofori Addo (Secretary)

D. Nyarko Jones (Apostle for West Region)

D. K. Baoteng (Apostles for North Region)

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D. T. Tenobi (Apostles for Eastern Region)

A. K. Anderson (Prophet - Kumasi)

N. Yamoah (Prophet - Achiase)

J. P. Bentil (Pastor- Winneba)

I. F. Gunnel (Mampong/Himan)

I. C. H. Appiah (Agogo)

K. M. Orchil (Juaso)

B. K. Bondzie (Nkawkaw)

M. T. Cofie (Kibi)

E. K. Haikens

A. Y. Abba

S. A. Tutu

I. B. Boakye

B. A. Mante Adu

M. E. Kesse

J. K. Djardo

E. K. Okantah

1961 Executive Council

C. B. Sercombe (Chairman)

I. C. H. Appiah

F. Johnson (Supt. Designate)

G. Ofori

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A. Seaborne (Missionary)

J. A. Sackey

A. Ofori Addo (National Secretary)

J. K. Djardo

D. K. Baoteng (Apostles West Region)

M. T. Cofie

A. K. Anderson (Prophet)

B. A. Mante Adu

Nkromah Yamoah (Prophet)

M. E. Kesse

B. A. Mante Adu

Nkromah Yamoah (Prophet)

M. E. Kesse

J. Kwesie Mensah & E. Adu Pare

E. K. Okanta

Missionaries from Bradford Before and after the split in 1953

Pastor George Perfect 1953

“ Vivian Wellings 1936

“ James McKeown 1st Resident Supt. 2nd March 1937

“ C. B. Sercombe 1943

“ Adams McKeown 1944

“ Albert Seaborne 1946

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“ S. M. Hammond 1948

“ Vivian Wellings

“ C. Rosser Delegates 1953

“ C. Rosser (Superintendent) 1953

“ C. B. Sercombe (Superintendent) 1954 - 1959

“ H. L. Copp (Principal of Bible College) 1954 - 1960

“ F. Johnson 1961 – 1967

“ C. Rosser 1963

“ Roy Williams 1964

“ H. L. Copp (Relieving Superintendent) 1965 – 1966

“ C. B. Sercombe as Superintendent 1969 – 1973

“ E. H. Williams 1973 – 1982

“ P. W. Cawthorne (Principal of Bible College) 1971 – 1977

“ Miss Pauline Thompson 1975 – 1980

Recovered National Council

The Naional Council which worked for the recovery of The Apostolic Church after the split in

1953 was strengthened by the return of Pastors J. A. C. Anaman, A. S. Mallet, Aboagye-Attah

and Lartey Adotey.

All along, Pastor J. P. Bentil was the Secretary of the Council but in 1959, Pastor Ofori Addo

assumed the office of National Secretary.

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On 1st April 1961, Pastor F. Johnson officially took over the Ghana Field and Chairmanship of

the National Council together with Executive from Pastor C. B. Sercombe. He was stationed at

Kumasi which had then become the Headquarters of the church after the split.

By 1966, a large number of members of the church who followed Pastor McKeown had returned

to The Apostolic Church. At a meeting held in Accra from 25 th over 29th August, 1966, it was

decided that for proper working of the National Secretary the Headquarters of the church should

be brought back to Accra.

Pastor James Ghartey who was stationed at Agona Swedru was recommended to be employed as

Secretarial Assistance to the Headquarters.

The appointment of Pastors M. T. Cofie, Emmanuel Owodo, Okantah, J. K. Djardo to the

National Council was the beginning of what appeared to be a reward to the people of Somanya

who played a major role in the recovery efforts of the church at the very onset of the breakaway

with very remarkable leading roles played by Pastors Tenobi and Ofori Addo who were then

ordinary members of the church. The governing business of the church without their active

participation would have been unfair to them regardless of their inexperience in ecclesiastical

duties. Pastor C. Rosser wisely used them in the recovery process to a great advantage.

Pastors J. A. C. Anaman and Aboagye-Attah immediately on their return from McKeown’s camp

were brought into the leadership of The Apostolic Church. In negotiations with the secessionists

for a possible reconciliation and reunification of the church, Anaman was now seen sitting on the

side of The Apostolic Church. When the efforts for reconciliation failed, he participated in the

sharing of the assets between the two factions on the side of The Apostolic Church.

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Even though he acted several times as the Acting Chairman at National Council meetings of the

Church in the absence of the Missionary Superintendents, it was latently discernible that he was

not going to be allowed to assume the substantive position of Chairman when the time came for

a Ghanaian to assume that office. Remarkably, Pastor Anaman never showed the slightest

inclination or interest towards that leadership position. Pastors Ofori Addo and David Tenobi

undoubtedly had their eyes on the future chairmanship of the church in recognition of the

tremendous role they played to recover the church, but rather bizarre circumstances led to the

termination of Pastor Tenobi’s position in the membership of the National Council.

Pastor Williams, a hard working and zealous missionary was the last Missioanary Superintendent

before autonomy was granted to the Ghana Church. Under his leadership the church made

tremendous progress and regained popularity in the country. He wrote and published a small

pamphlet called “Is your Church really spiritual”. It was at the time when many new churches

had emerged in Ghana calling themselves “Spiritual Churches” and trying to identify with The

Apostolic Church and other Holy Spirit movements in the country. The pamphlet was useful to

distinguish the wheat from the tares.

Before his assumptions to office as Chairman in October 1973, Pastor Anaman was the Acting

Chairman having taken over from Pastor Sercombe who went on retirement in February 1973.

The Council decided then that Pastor Ofori Addo should handover the National Secretaryship to

Pastor Lartey Adotey and assume the office of Vice Chairman. At the same meeting in February

1973, it was agreed that Pastor Anaman should prepare to go on retirement in December 1973.

He was however, assigned the drafting of a new constitution and other duties and retired in 1974.

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A fitting appreciation service to honour him was held at the Charles Lane Assembly on 13 th

January 1974.

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CHAPTER NINE

AUTONOMY FROM BRADFORD AND AFTERMATH

Constitution towards Autonomy

The Blay Committee in its report recommended that the British Headquarters should consider the

possibility of granting the Ghana church autonomy soon after settlement of the dispute between

the two factions of the church in Ghana.

The General Council at its meeting held in July 1976 appointed Pastors E. H. Williams and J. A.

C. Anaman to draft a new Constitution for the church towards the assumption of autonomy. The

draft was submitted to the National Council during its sitting in July 1976. It was decided that

Pastors Williams, Anaman, Ofori Addo, Mante Adu and Pastor Yaw should study the draft

constitution and submit a report on it to the Council. After further examination and approval by

the National Council, the constitution was sent to the General Council in Bradford for approval

and for a decision to be taken on granting of autonomy to the church in Ghana.

On 6th December 1977, Pastors Tom Saunders and J. Kane, the President and the Vice President

respectively came from Britain and attended a meeting of the National Council. They assured the

Council that its draft constitutuin would be considered in Bradford in May 978 by the General

Council and that final ratification would be given by the Quadrennial Council to be held in 1981.

In 1981, the General Council in the UK invited the Ghanian National Council to send two

delegates to the Quadrennial Council.

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The National Council appointed Pastors Ofori Addo and Lartey Adotey to attend the

Quadrennial Council Meeting. On their return, they reported that the draft constitution had been

approved as a working document until autonomy was granted.

The National Executive was asked by the National Council to get the constitution printed, and

the proof copy was received from the printer on 22nd February, 1983. The constitution was finally

published on 19th June, 1985

Home Calls

On 1st of October 1979, the headquarters of the church received information that Pastor D. K.

Boateng had passed on. He was a veteran in the army of Christ, a harmless dove who did not

involve himself in power struggles in the church. He stood morally strong and remained loyal to

The Apostolic Church to the end of his life. The National Council on 13 th February 1980 paid

tribute to him and to Pastor Adu-Pare and Pastor D. G. Ofosu who had also passed on. Pastor

Ofosu died in a lorry accident on the 12th of February, 1980 when he was on his way with Pastor

Baodi to attend Council meeting.

Election of Leading Officers for Autonomy

The General Council in Bradford requested the Ghana Council to elect the National leaders for

the granting of autonomy. The National Council by majority decision elected Pastor A. Ofori

Addo as President and Pastor P. Attah-Antwi as Vice President and Pastor and Pastor J. Ghartey

as General Secreatry.

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Pastor M. T. Cofie and E. K. Owudo did not take kindly to the election of Pastor P. Attah-Antwi

as president instead of Pastor A. Ofori Addo. Even though they did not oppose this election

during the meeting, they petitioned the church in Britain against the decision taken by the

National Council.

Visit by a U. K. Delegation

As a result of the petition to the U. K. Council, Pastor J. Kane (Vice President) and E. Hammond

(General Secretary) were delegated from Britain to hold meeting with the Ghanaian National

Council. On 6th to 8th September, 1982, a National Council was held and Pastor J. Kane was

appointed to chair the meeting.

A copy of the petition dated 9th March, 1982, addressed to the Missionary Committee signed by

Pastors M. T. Cofie and E. K. Owodo was read by the Missioanary Secretary Pastor E.

Hammond on the first day of the meeting.

When it was realized that the Ghana Council did not know anything about the petition, the

delegates and the Ghanaian members of the Council reprimanded the two Pastors. The

Chairman, Pastor J. Kane pointed out that since it was a majority, which elected the officers, the

two Pastors were as a matter of principle bound by the decision taken.

Withdrawl of Pastor E. H. Williams

The U.K. delegation made up of Pastors J. Kane and E. Hammond officially informed the

National Council of the decision by the General Council of U.K. to withdraw Pastor E. H.

Williams from the field in Ghana to join his wife who had been ill for a long time.

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They also informed the Ghanaian Council that no missionary was going to be posted to Ghana

after autonomy had been granted to Ghana.

Appreciation service in honour of Pastor E. H. Williams

Pastor E. H. Williams had endeared himself to many members of the church in Ghana. It was

desired that he should be in the country for the celebration of Golden Jubilee and granting of

autonomy to the Church in Ghana. He was however, advised to go earlier by the visiting

delegation (Pastors J. Kane and E. Hammond) who thought he had been outside home for long.

A grand and fitting farewell service was held to honour him on 24 th October 1982 at the

Adabraka Central Chapel.

Golden Jubilee Celebration and Autonomy

The church in Ghana was 50 years in 1985. The constitution for the granting of autonomy was

ready before this time. It was agreed, therefore, to celebrate autonomy together with the Golden

Jubilee.

A committee, which included representatives from all the Areas of the church in Ghana, was set

up to plan the celebretaion. It was to be held at the Mamprobi cluster of schools’ park near the

salvation Army Church.

On 4th of September, 1985, a mammoth national convention was held at Mamprobi which was

attended by Pastors C. B. Sercombe and M. J. Seaborne, the U. K. President

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The theme of the Golden Jubilee celebration was “Thanksgiving and Praise” (Psalm 100:4)

which was introduced by Pastor C. B. Sercome. The sermon was preached by Pastor M. J.

Seabourne.

After the service, a procession of the church congregation with jubilation marched through the

streets from the Salvation Army Park to the Headquarters of the church at Kaneshie where a

monument was unveiled by Pastor M. J. Seabourne to commemorate the Golden Jubilee.

In the afternoon of 6th September, 1985, a special National Council meeting was held at the

Kaneshie church where members of the Council were officially informed of the granting of

autonomy to the church in Ghana.

On Sunday 7th September 1985, a Certificate of Autonomy was handed over to the church in

Ghana after the induction of the President and National Council members by Pastor M. J.

Seabourne.

The members of the National Council were as follows:-

Pastor A. Ofori-Addo - President

Pastor P. Attah-Antwi - Vice President

Pastor J. Ghartey - General Secretary

Pastor B. A. Mante Adu - Kumasi Area

Pastor M. T. Cofie - Somanya Area

Pastor M. E. Akese - Koforidua Area

Pastor Paul T. Otchie - Accra Area

Pastor A. A. Mensah - Cape Coast

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Pastor J. A. Attah Antwi - Tarkwa Area

Pastor S. K. Twum - Juaso Area

Pastor Eric Ayiku - Tamale Area

Pastor C. K. Adzudzor - Ho Area

Pastor E. K. Owodo - Nkawkaw Area

Pator J. A. C. Anaman - (Retired)

Pastor J. P. Bentil - (Retired)

Pastor D. Nyarko Jones - (Retired)

Pastor D. Ofori Wilson - (Retired)

Pastor Lartey Adotey - (Retired)

Pastor F. K. Okyere - Prophet

Pastor A. K. Anderson - Apostle

Pastor S. B. Adjanor - Prophet

Pastor S. K. Mawunyega - Prophet

Pastor J. K. Abban - Prophet

The Aftermath of Autonomy: Teething Challenges

By the time of autonomy, The Apostolic Church had bounced back into the glory she enjoyed

before the split.

Conservative figures of the number of assemblies by 1979 were 560 assemblies with a total

membership of 29, 695, excluding children who numbered over 30,000. By 1985, the year of

autonomy, membership had exceeded 50,000, which was about the number of membership in

1953 when the split started.

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The Missionaries had done a lot of good work to the church in Ghana. They had laid the

foundation for a good Bible College for the church. Unfortunately, however, majority of those

who were trained for the pastorate had a relatively low level of formal education to enable them

appreciate the issues involved in pastoring which were mainly written in the English language.

The missionaries had to do with a largely illiterate membership and leaders with little education

who could hardly absorb much of what was being taught. Great efforts were, however, made to

interpret sermons into all the well-known languages at conventions and rallies i.e. Akan, Ga and

Ewe and members were encouraged to learn and read the bible in their languages.

This situation is not alien to the history of Christaianity. Unlettered people have mainly initially

received the Gospel on mission fields. However, their zeal and commitment to the Lord have

compensated for their inability to read and write and many, otherwise, unusable people (for the

lack of education) have been greatly used by the Holy Spirit in history. A tragedy, however,

occurs when people, whether educated or not, get into leadership positions in church but cannot

selflessly commit themselves to work for the Lord.

These and many other reasons resulted in the stagnation of the growth of The Apostolic Church

sometimes after the split. Many people rushed to seek employment with the church even though

the church was able to pay them only pittance. Some of them moved on to become Encouragers,

Overseers and, eventually, Pastors. However, many of them were not even good materials for the

Bible College. This crop of not too effective leaders certainly explains the long years of

stagnation in The Apostolic Church. Thankfully, a new generation of youth with higher

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educational qualifications has emerged to fill the places of the older leaders which development

augurs well for the growth of the church.

Litigation

In 1986, a National Council of the church felt that there was the need for a change of leadership.

Among other things discussed was the retirement of some Pastors, including, Pastor Ofori Addo

whose retirement was long overdue due to his age at the time. It was decided that Pastor Ofori

Addo should retire in July 1987 when he would then be 68 years, three years more than the

prescribed retiring age of 65 years. He agreed at the meeting to go on retirement as decided by

the Council. On the next day of the meeting he wrote a circular letter to all assemblies of the

church in Ghana announcing that it has pleased the Lord that he should retire in July 1987, and

that Pastor P. Attah-Antwi was to take over from him.

Pastor Ofori Addo, however went to Somanya to meet with his country men who did not take

kindly to the Council’s decision and perhaps promised to rally support for his continued stay in

office. Pastor M. T. Cofie who was in charge of the Somanya Area led a campaign against Pastor

Ofori Addo’s retirement and strong petition was sent to the headquarters in Accra protesting

against the president’s retirement and threatening a possible split in the church.

The Protest letter from the Somanya Area read as follows:-

Greetings of love and peace in the Mighty name of our Lord and Saviour Jesus Christ, Amen.

We thank you very much for the great amount of time you devoted to the welfare of the church

in your recent Council deliberations. We received, with utter dismay, your circular letter No. P.

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O./HQ/3/86 dated 25th July, 1986, in which you announced the forced retirement of Pastor A.

Ofori Addo, First President of The Apostolic Church of Ghana.

We would like you to know that we are completely mortified and totally dispirited by your

decision to jostle out of office, the Ten-month incumbent president.

It is lamentable that this decision should be taken at the very first Executive/Council meeting he

could hold with you since he took up office. He had been sick during the first two previous

meetings. Is there any denying the inference that his absence from these meetings was taken

undue advantage of to prepare him a death warrant he was hectored into signing at the very first

Council meeting he could attend?

The Council’s ground for his forced retirement is an adhoc one; it is prepared only against

Apostle Ofori Addo and NOT within the framework of a democratic constitution known to the

entire church, guarding the Presidency, of an autonomous Apostolic Church of Ghana.

The retiring age of sixty-five, as far as we know, applies only to Pastors and Apostles, and even

here, it is on record that some Pastors went on retirement beyond the stipulated age. There were

retirements of sixty-eight (68), sixty-nine (69), seventy (70) and so on. We ask you what

considerations motivated these after-65 retirement. And as though these illustrations were not

enough at the time the Council is forcing Pastor Ofori Addo’s retirement, we hear of reshuffles

going on to recall some pastors from retirement. For instance, the former National Secretary,

Pastor Lartey Adotey who retired at age 70 is now an Accra Area Superintendent.

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This act is the culmination of a sporadic machination by some of the “Akan” Apostles who are in

the majority in the National Council to relegate the “Dangmes” and tribes to the background in

the church.

The following cases are in point:-

1) The Bible School which was sixteen years ago, to be sited at Somanya, was clandestinely

removed by Pastor B. A. Mante Adu’s influence to Kumasi on the grounds that the

Kumasi brethren could better finance it locally. Yet over the years to date, the school has

been financed chiefly from the general coffers. By inference then, the real reason for

removing the school to Kumasi was that it befitted an “Akan” status more than that of

“Dangme” or any other tribe.

2) We recall the machinations of some of the “Akan” Apostles when Pastor Williams was to

leave for good. There was a power struggle formented by the “Akan” in his shoes. But

thanks to God, the Council in Britain denounced the unconstitutionality of the scheme,

and, in compliment to dedication and long service, conferred the chairmanship on the

deserving inarticulate and humble Apostle Ofori Addo.

3) The Autonomy question once again registers some of the “Akan” Apostles unbridled

desires to dominate. There were feverish attempts to influence the parent church to

procrastinate the granting of Autonomy until an Akan should become a Chairman; a

cunning desire to let the presidency elude Apostle Ofori Addo. Thus an Akan would be

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the First President of The Apostolic Church of Ghana. Anyone who questions this

obligation, should refer to the 1985 edition of The Apostolic Church Year Book, an

annual publication from Britain, to find that the name of the Apostle Ofori Addo was

conspicuously missing; but once again, thanks to God, the Parent church in Britain went

ahead to grant the AUTONOMY, thus enabling the legitimate Apostle Ofori Addo to be

the first President. Then within nine-months without allowing the bitter sentiments

formented by the “Akan” Apostles to die, out, without a meaningful constitution for the

presidency being created, you are using age qualification to catapult him.

4) Close sources revealed that in 1960, while ex-pastor Tenobi was away to Nigeria to hand

over the newly established church in Togo/Benin to them, a group of Akan Apostles who

went to see Pastor Copp of blessed memory off to Britain, at the shore, met with Pastor

C. B. Sercombe to direct that the “Dangmes” and the “Ewe” should thereafter hold their

separate General Conventions so that “Adangme” and “Ewe” should be spoken in their

meetings; whiles the Akans should hold theirs and speak English and Akan only. What a

gross malicious act which proves itself again today when our present motto calls for

Unity: “THAT ALL MAY BE ONE”.

Such ideas of discrimination should be entirely discarded from the minds of the Saints so as to

enable us maintain a high spiritual living standard in the Lord, and create basis for both spiritual

and material development in the church, the Body of Christ. For there is no Jew or Gentile. It is a

genuine fact, that like Pastor Ofori Addo, Pastor P. Attah-Antwi has all the qualities of a

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President, but we certainly doubt the time he is mounting this highest ecclesiastical office when

the former’s 4 year term of office, constitutionally is NOT elapsed.

We put it forward unequivocally and uncompromisingsly, that if the National Council will not

reconsider its decision which is believed will do more harm than good, then they are calling for

total DISUNITY amongst the rank and file of both staff, officers and members of the church. We

stress emphatically here that should the Akan Apostles kick still against this protest/advice to

restoring immediately Pastor A. Ofori Addo as President to function for the remaining official

period of years, constitutionally, the Area Tithes for Somanya Area shall be withheld until

further notice and the administrative operational link between the Area and the Church’s

National Headquarters, Accra shall cease completely. A double Field therefore will be created in

Ghana, PLEASE.

We are optimistic, however, that this letter will be properly considered by the National Council

to promote peace, enhance unity and strengthen the already existing cordial and brotherly

relations/ties amongst us – Akan, Dangmes, Ewes and Northners in the Apostolic Church.

The General Secretary, Pastor Ghartey on receipt of the Somanya protest letter consulted with

Pastor Ofori Addo who authorized the convening of an emergency National Council meeting on

7th October 1986 to consider the matter.

By a note dated 20th September 1986, Pastor Ofori Addo countermanded his consent to hold the

meeting on 7th October 1986 and rather suggested 14th October 1986. Members of the Council

who had already been informed of the earlier date of meeting insisted that it should not be

postponed.

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The elders of the church in Accra heard of the possible secession of the Somanya and the

Adangbe section of the church over the issue of Pastor Ofori Addo’s retirement and sent some

elders to go and appeal to the Somanya Presbytery to withdraw their protest letter but their

appeal was not entertained by the Somanya Area.

A similar delegation by the Kaneshie Presbytery also went to meet with the Somanya Area

representatives, but did not succeed in stopping the Somanya people from their determination.

On 7th of October 1986, the emergency National Council meeting came on with 17 Apostles

present. Pastor M. T. Cofie did not attend, he had expressely relied to the invitation letter that the

National Council was tribunal for him to attend.

Pastor Ofori Addo after opening the meeting with prayer by Pastor Anaman, informed the

meeting that it was unconstitutional for the General Secretary to have called the meeting and he

would therefore not preside over it.

Pastor J. A. C. Anaman passionately appealed to Pastor Ofori Addo to chair the meeting to

discuss the crisis looming up in the church but Pastor Ofori Addo was adamant. It was also

pointed out to him that his refusal to chair the meeting gave credence to the fact that he and the

other two Pastors were conspiring with the Somanya elders to split the church and overthrow the

Council. He did not challenge this. Other members spoke and warned Pastor Ofori Addo that he

was abdicating his post if he refuses to sit. In spite of all the appeals, Pastor Ofori Addo left the

chair and went away unceremoniously. Pastor Owodo also left the meeting saying it was

unconstitutional.

The council looked at chapter 5 sub-section 5 of the Constitution which stated as follows:-

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“All pastors shall be required to retire from active service on attaining 65 years of age unless

asked to continue by a resolution of the National Council for some reason.”

The meeting considered that there was no injustice being done to Pastor Ofori Addo by retiring

him at the age of 68 years.

The petition of the Somanya eldership cited the fact of Pastor Adotey who at the age of 70 was

allowed to take charge of the Accra Area of the church.

The constitution however provides for such continuation in office “for some reason.”

Pastor Adotey was not the President and the reason why he was allowed to continue in office did

not apply in the case of Pastor Ofori Addo.

Their argument was therefore untenable.

Dismissal of the Three Pastors Involved in the Litigation

The meeting on 7th October 1986 had purposely been convened to consider the Somanya Petition

and to prevail upon the three Pastors Ofori Addo, Emmanuel Owodo and M. T. Cofie who hailed

from the Somanya Area to exert influence on their people to nip the misunderstanding regarding

Pastor Ofori Addo’s retirement in the bud.

Their refusal to participate in the meeting indeed gave credence to allegations that they were

rather behind the opposition mounted against the Council. In order to save the church from

another split the Council preferred charges against the three Pastors and painfully decided to

summarily dismiss them from the Pastorate.

Legal Battle

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Pastors Ofori-Addo, Cofie and Owodo not satisfied with their dismissal from the pastoral

ministry of the church, consulted Lawyer Djabanor who upon their instruction filed a writ of

summons against the Church’s Trustee per Pastor James Ghartey, the General Secretary at a

High Court in Accra, suit No. 290/86.

Legal Committee

At an Extra-Ordinary Council meeting was held at Kaneshie-Accra on October 10, 1986, a Legal

Committee was set up to assist Pastor James Ghartey to handle all the legal aspects of the case at

the court. The committee comprised

Pastor Lartey Adotey, P. T. Otchie and J. K. Boadi. Others were Elders K. B. Denson, B. K.

Adjepong, John Ackaah, F. Amaning Ampong, E. H. Danquah, E. A. Sampah, S. K. Mensah and

E. A. Ayisi.

During the deliberation of matters on the agenda, Elders D. T. Kwaku and P. O. Mankralo, who

were respectively Chairman and Secretary for the 19 member Committee who wrote a

Resolution against the retirement of Pastor Ofori-Addo came to meet the National Council in

session and apologized to them for their involvement in the resolution the Somanya Area wrote.

The National Council accepted their verbal apology and further asked them to put it into writing.

Later the two Elders P. O. Mankralo and D. T. Kwaku wrote a letter of apology to the Council as

requested.

Pastors and Elders Meeting of 18th October, 1986

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Following the dismissal of the three Pastors from the pastoral ministry of the church, the

National Council at its sitting on 7th October 1986, decided to convene all Pastors and Elders

meeting on 18th October, 1986 at 9:00am.

The meeting came on as scheduled and was well attended by both Pastors and Elders of the

church at Kaneshi. Pastors Cofie and Owodo duly attended the meeting, but they were not

allowed to participate.

During the meeting, the National Council fully explained the circumstances that led to the

dismissal of the three Pastors. The meeting after much deliberation endorsed the Council’s

dismissal of the three Pastors. It was agreed that they should not be entertained or allowed to

address any of the Assemblies of the church.

First Hearing of Case

At the first hearing of the case at an Accra High Court, an independent group of Pastors led by

Pastor Harry Insaidoo of the Assemblies of God Church pleaded with the judge to be allowed to

settle the matter out of court. Their request was granted. The Insaidoo Committee met with

representatives of the church which comprised, Pastor Lartey Adotey, Pastor Attah-Antwi, Pastor

P. T. Otchie, Pastor J. Ghartey and Elder E. A. Ayisi and the dismissed Pastors.

The Committee suggested that the letters of dismissal should be held to honour the three

dismissed Pastors of the church. This concession was not accepted by the dismissed pastors.

They insisted that they should be reinstated as Pastors of the church. The National Council

considered that there was nothing worthy of appreciation with the people who sought to break up

the church and went as far as to send the church to court without any show of repentance. They

were rather moving from church to church to rally support against the National Council.

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At the next sitting of the court on 26th January, 1987, the failure of the Isaidoo Committtee to

resolve the dispute was reported to the Judge, Sawyerr-Willilams (Mrs.). She suspended sitting

and invited the parties to her chamber. After listening to the dismissed Pastors and

representatives of the church, she pointed out that the meeting called on the 7th October, 1986, by

a majority of the National Executive members could not be held as unconstitutional. She

emphasized that as born again Christians, the case should not have been brought to court but

settled by some Elders of the church. She pleaded with Pastor Ofori-Addo to withdraw the matter

from court to bring peace between him and the church. Counsels for both parties were advised by

the Judge to arrange modalities for settlement of the case out of court.

She indicated that since she had attempted to settle the matter in her chamber it would not be

proper for her to sit on the case in open court if it could not be settled amicably.

Counsels for both parties prepared the following terms for settlement:

1) The National Council would agree to recommend for immediate retirement of the three

Pastors

2) They would be paid their benefits based upon their five years basic salaries.

3) They would not be allowed to attend National Council meetings

4) Each party should bear their own legal expenses.

These terms for settlement were rejected by the three Pastors. The matter was therefore returned

to court. The National Council engaged the services of Lawyers Peter Ala Adjetey and E. Addo

Mingle to pursue the case at court.

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Settlement by the Ghana Pentecostal Council (GPC)

The Ghana Pentecostal Council also attempted to settle the case out of court and made the

following recommendations:-

Dear Pastor,

RE-REV. A. OFORI-ADDO’S DISMISSAL

This confirms the discussions with you yesterday – Tuesday, October 14, 1986 afternoon at your

office which was later joined by Rev. Boadi and six others, that the GPC has been concerned

about the release in the Ghanaian Times of Thursday, October 9, 1986 on the above subject.

Consequently on behalf of the Steering Committee and the National Executive Council, we

respectfully make the following suggestions for the kind consideration of the General Council of

The Apostolic Church:

i. It is believed the decision on Rev. Ofori-Addo and others was taken after some careful

and painful discussion.

ii. We therefore plead that in view of Rev. Ofori-Addo’s position and immense service to

the church, the dismissal decision be reviewed to retirement as already been indicated to

him.

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iii. We further plead that the decision on all others involved in the issue be also mitigated.

Please note that GPC is not taking sides and it is not intended to interfere in the administration of

The Apostolic Church in anyway whatsoever. We are only moved by the love of Christ and unity

of purpose to make this humble plea. It is therefore anticipated that in the supreme interest of the

“Apostolic Faith”, the plea will be given due regard.”

Interim Relief.

Information reached the National Council that Pastor Ofori Addo and his followers had called a

meeting at Koforidua. The Council therefore sought an order of an Accra High Court to restrain

them from holding the special conference and from Pastor Ofori Addo describing himself as

President of The Apostolic Church.

The court ruled in favour of the Council. It was further ordered that Peugeot Estate Car No. GZA

6065 and the seal of The Apostolic Church Ghana be detained and preserved by the Deputy

Chief Registrar of the Court pending the hearing and final determination of the matter until

further notice of the court.

Pastor Ofori Addo and his supporters not in favour of the ruling of her Ladyship Justice Sawyer

Williams on the 2nd April 1987 filed a motion to set aside the Interim Reliefs granted to The

Apostolic Church and also made an order restraining the church, their assigns, agents and privies

from holding a National Convention on the 13th of April, 1987.

This application by Pastor Ofori Addo and his supporters was overruled and the National

Convention of April 1987 came on successfully and Pastor Attah Antwi was inducted into office

as the President in place of Pastor Ofori Addo by Pastor P. W. Cawthorne.

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Purpoted Disciplinary Action Against Members of the National Executive Council

On 20th of March 1987, a letter was addressed to the National Executive by a group of the church

at Tema signed by Elder John Aminarh, Elder Charles Nortei, Elder J. O. Akumatey, Elder I. K.

Nartey, Elder Eric Kwatia Amaoko and Brother Emmanuel Narh Ababio. These were all

supporters of Pastor Ofori Addo. The letter purpoted to have dismissed all members of the

National Council led by Pastor Peter Attah Antwi.

Excerpts of the letter were as follows:-

We the undersigned officers for and on behalf of the Ministers, the Elders and all

members loyal to The Apostolic Church Worldwide regret to point out that you who were

members of the National Council have violated the Rules of Belief and Conduct Nos. 5

and also deviated from the Constitution of the Mother Church, whereby you have

disqualified yourselves from service on the Executive and the Council which is the Sole

Custidian of the very things.

You went to the extent of exposing inner matters being counsel of the Church to the

general public through mass media, Ghanaian Times of the 9 th October 1986 to the

Inspector General of Police, contrary to the Teachings and Practices of the Church, Rules

of Belief and Conduct No. 6 of which say “That you keep the counsels of the church

within the church.

In fact, as far as Christian Ministry is concerned, you have failed completey to practice

the very things you preach and expect the members to observe. For that matter alone, you

deserve nothing more or less than Disciplinary Action under the provisions of the

Constitution. ‘You are therefore no more officers worthy to serve on the National

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Executive and the Council of the Church, in this country, and should therefore vacate

your membership on the Council forthwith.

In addition to your violation of the Rules and Conduct as stated above, you have also

deviated from the Constituted Principles of the church Worldwide and assumed wrong

titles such as General Council, General Headquarters, General Secretary and probably

General President soon to be.

Copies of such letters were sent to the International Headquarters of the church in Britain whose

reaction came to support the church in Ghana as follows:-

TO WHOM IT MAY CONCERN

Sir,

The Ghanaian Apostolic Church was granted autonomy by the U. K. General Council of The

Apostolic Church, during our General Council (Quadrennial) Meeting held at Bradford as from

the 8th to 17th May 19 85.

In view of the fact the Ghanaian church is autonomous then they have the legal right, which they

have exercised, in appointing Pastor Peter as the President of The Apostolic Church in Ghana.

The U.K. Apostolic Church General Council, with Headquarters situated at Penygroes Llanelli,

Wales, U.K., recognizes Pastor P. Antwi as the President of The Apostolic Churches in Ghana

and the Ghanaian National Council whose Headquarters is as follows:-

Apostolic Church National Headquarters

P. O. Box 633

Accra, Ghana

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If any further information is required please contact me at the above address and I will be

delighted to reply any querries you may have.

On behalf of the U.K. Apostolic Church

Sign E. D. Hammond

(General Secretary)

Court Action at Koforidua

As a follow up to the letter purporting to have members of the National Executive, Elder Charles

Nortei and Brother Emmnauel Narh Ababio filed a court suit against the members of the

National Executive at a Koforidua High Court on the 20 th of July 1986 before His Lordship Mr

Justice J. S. Williams.

They applied for an order of interim injunction to restrain the members of the National

Executive, Pastors M. E. Kesse, Peter Attah Antwi, James Ghartey, J. A. C. Anaman, B. A.

Mantey Adu, P. T. Otchie and A. K. Yaw, their servants, and privies from holding themselves

out as officers or directing the affairs of the church and also controlling the general fund of the

church or in any way interfering with the running of the church pending the hearing and

determination of the substantive suit against the defendants. They also sought the appointment of

a receiver and manager or committee to manage the affairs of the church during the pendency of

the substantive suit.

The plaintiffs claimed in their writ declarations that:-

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1. The defendants are in continual breach of Rules of Belief and Conduct of The Apostolic

Church and failed to conform to the church.

2. The defendants have violated the rules of discipline of the church by conniving and

condoning the open public sin of adultery of a high ranking officer of the church, and

3. The dismissal of the three officers is null and void and contrary to the disciplinary rules

of the church.

The National Executive members were defended by Messrs E. A. Mingle and Peter Ala Adjetey,

Barristers of Law.

The court ruled after all arguments of the parties that “both the application and the substantive

suit fall to the ground”. The judge therefore dismissed the application and struck off the suit

describing the action of the so-called concerned members as “frivolous and vexatious.”

M. T. Coffie Called Home

On the 5th of July 1989 Pastor M. T. Coffie was called home. The funeral was held at Somanya.

Members of the Executive Council were invited. He was quietly buried at Wedokum, near

Dodowa his hometown.

Petition to the Chairman of the Provisional National Defense Council (PNDC)

Before Pastor M. T. Cofie passed on, while the dispute was still pending at court, some

“concerned members” led by Pastor Tenobi petitioned the Head of State on behalf of the

dismissed Pastors. The petition was referred to the National Commission on Culture on 18 th July,

1990.

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After many attempts by Dr. Abdalah, Chairman of National Commission on Culture in resolving

the matter amicably had failed, a peace Committee under Mrs. Regina Agbozo was appointed to

continue the settlement of the matter.

The representatives of The Apostolic Church were invited by the Committee and presented their

sides of the case to the Committee. Pastor Ofori-Addo and others were also invited by the

Committee and presented their side of the case to the Committee.

The Peace Committee after many attempts to settle the matter amicably had failed, sent their

findings to the Chairman of National Commission on Culture, Nana Brefo-Boateng. On 16 th

January 1994, Nana Brefo-Boateng, Chairman of National Commission on culture at the time,

issued the following recommendations in order that peace might be restored in the church.

Recommendations

As part of the efforts to bring lasting peace in The Apostolic Church – Ghana, the Commission

accepts the recommendations of the Religious Affairs Committee as terms of settlement:-

a) That the Church should pay gratuities of Pastor A. Ofori Addo, E. K. Owodo and M. T.

Cofie

b) That since the retiring age for Pastors set by the Church is 65 years, the three Pastors who

are well over the age limit cannot be reinstated.

c) The salaries of the dismissed Pastors should be paid to them with retrospective effect

from the time they were dismissed to 31st August 1990.

d) Pastor Ofori Addo and his colleagues should vacate their bungalows by 30 th September

1990.

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It is directed that all parties should adhere strictly to the above-mentioned directives. The

Government issued a Gazette notice on Thursday 28th March, 1991 to confirm the Committee’s

report.

On 22nd July, 1991 the Attorney General’s Office informed the church of the PNDC’s acceptance

of the Findings and Recommendations of the Religious Affairs Committee and issuance of

Government statement on the report.

The information was sent via a letter reproduced below:

Ref.No. E59/VOL.2/10

Attorney-General’s Dept

P. O. Box M60, Accra

22nd July, 1991

NOTICE PURSUANT TO DECREE OF THE COMMISSION OF INQUIRY

(IMPLEMENTATION) OF FINDINGS DECREE, 1974 (NRCD 261)

WHEREAS the Provisional National Defense Council referred the Ghana Apostolic Church

leadership dispute to the Religious Affairs Committee for investigation and

WHEREAS the said Committee submitted a Report of its findings and recommendations to the

Provisional National Defense Council on 5th July 1990 and

WHEREAS the Provisional National Defense Council has accepted the findings and

recommendations of the said Committee and has issued a Government statement (thereon).

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NOW, therefore, in pursuance of the Government statement issued by the Provisional National

Defense Council on the 13th day of July, 1990 accepting the recommendations in the Report of

the Committee and in exercise of the powers conferred on the Attorney-General by Section 2 of

the Committee of Inquiry (implementation of findings) Decree, 1974 (NRCD 261) this notice is

hereby issued.

You are hereby requested to pay to Reverend Pastors Ofori-Addo, E. K. Owodo and M. T. Cofie

salaries to them with effect from the date of their purported dismissal up to 31st August, 1990.

You are further requested to pay the said three Reverend Pastors their due retirement benefits

under the conditions of service of your church.

Date at the Attorney-General’s Chamber this 19th day of July 1991.

THE CHAIRMAN

APOSTOLIC CHURCH OF GHANA

P. O.BOX 633, ACCRA.

Cc: The PNDC Secretary

PNDC Secretariats

The Castle

Osu – Accra.

The Chairman,

National Commision on Culture, Accra.

GHANA GAZETTE 28th MARCH, 1991

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GOVERNMENT’S ACCEPTANCE OF THE REPORT OF THE RELIGIOUS AFFAIRS

COMMITTEE INTO THE DISPUTE OF THE APOSTOLIC CHURCH OF GHANA

(Under Section (1) of NRCD 261)

Pursuant to the acceptance by Governemnt of the recommendations of the report of the Religious

Affairs Committee into the dispute of The Apostolic Church of Ghana and the issuance of a

Governement statement dated 13th July, 1990 on the report.

And in exercise of the powers conferred on the Provisional National Defense Council by Sub-

section (1) of Section 1 of the Committee of Inquiry (Implementation of Findings) Decrees, 1974

(N.R.C.D 261), notice is hereby given that Pastors A. Ofori-Addo, E. K. Owodo and M. T. Cofie

were on 31st day of August 1990 retired from their office as Pastors in The Apostolic Church,

Ghana.

By the authority of the Provisional National Defense Council.

Dated 25th day of March, 1991.

E. G. TANOH

(Ag. PNDC Secretary for Justice and Attorney General)

Appeals

While the case was before the Religious Affairs Committee Pastor Ofori Addo appealed to the

Chief Justice that the original case, which had been adjourned sine die by the Justice Omari Sasu,

was being too much delayed and that another judge should be appointed to expedite action. The

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Chief Justice accordingly appointed Justice Aryettey to sit on the case. Being a, Christian, he

tried to setle the case in his chamber but after a stalemate, he decided to hand over the case to

another Judge.

By this time Elder Charles Nortei of Tema and others who lost their case at Koforidua High

Court had filed an appeal against the verdict. The Justices sat twice and dismissed the appeal.

With regard to the original case, Pastor Ofori Addo submitted a number of amendments and

affidavits to substitute Mrs. Grace Cofie in place of her late husband. Justice Asare Kwapong to

whom the original case was referred sat on it for four times and on the 23 of May, 1991 struck

off the case completely with his ruling as follows: -

“That the ruling of the Religious Affairs Committee is as valid as any other Enquiry as envisaged

by the plaintiffs/respondents. Consequently the case is abated and struck out as settled.”

Pastor Ofori Addo was left without any option than to accept the terms of settlement ruled by the

Religious Affairs Committee of the National Commission on Culture which had been accepted

and Gazetted by Governemnt.

The Executive Committee paid gratuities to the three Pastors as was directed by the National

Commission on Culture.

Vacation of the bungalows occupied by the three Pastors also became a problem which took

some time before the Council gained access and took possession of them.

Period of Resuscitation and Further Problems

The period of eight years after the negotiated retirement of Pastor Ofori Addo and his colleagues

should have been stable and peaceful.

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Pastor Peter Attah Antwi, the new President was quite honourable and presentable in public

performances of the church. He was the Vice President of the Ghana Pentecostal Council and

held that post with distinction.

There was however an uneasy peace in the church. The fact that there were some members who

still supported Pastor Ofori Addo meant the new administration had challenges to contend with

and Pastor Antwi was not going to have it all easy. He had inherited intractable administrative

problems as a result of the leadership struggle which soon followed the granting of autonomy.

The church was suffering from acute financial straits. This was partly due to poor financial

management and a large number of unproductive field workers, who could not be thrown out

without stirring up tribal sentiments and trouble with opponents.

Financial contributions of churches in the rural areas were too meager to meet wages and salaries

of the rural workers. The church headquarters in Accra and also Kumasi were saddled, for a long

time, with the payment of salaries of Pastors and Overseers both in the urban centres and the

rural areas.

The disciples who go out to fish for men must be spiritually imbued with power, they must be

diligent and zealous enough to increase membership of the church from whom money can be

raised to meet all financial commitments. If those who are supposed to go out to fish for men are

too feeble and cannot work hard enough to obtain needed money to pay themselves then they

would have failed in their mission. This explains why only people who have a call should be

brought into the Lord’s vineyard.

Pastor Attah Antwi however did not like to disturb church members with too much financial

demands. To him the way out was to bring in more members through vigorous evangelism with

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signs following and deliverance of hurting people from their pains and worries. This was what

characterized the early apostolic movement in the country. But Pastor Antwi’s problem was the

generation of field workers who had infilterated the church leadership through sheer

opportunism, nepotism and patronage at the time of the second disruption. They did not have the

same devotion and fervor as the earlier worker and yet they needed to be paid at the end of every

month. This was the real cause of slow progress in the church. Antwi’s critics, however, did not

appreciate the intricacies involved and wished to see a quick change.

On assumption of office, Prsident Attah-Antwi introduced administrative changes which actually

strengthened the administrative staff of the headquarters. Pastor James Ghartey who was the first

General Secretary of the church during the turbulent years of 1983 to 1989 was elected Vice

President. Pastor E. N. Abebrese who was a teacher at Sunyani Secondary School and was a

part-time Pastor of the No.3 Assembly of The Apostolic Church at Sunyani was appointed to

take over from Pastor James Ghartey as Acting General Secretary.

Elder E. A. Ayisi had earlier in July 1986 been appointed as Administrative Secretary at a time

when there was the need to disentangle the church from the legal battles that were brought

against the National Council. He was a trained civil administrator with considerable experience

who, after retirement, from the civil service became a Member of Parliament during the Second

Republic of Ghana.

Elder W. O. A. Attoh, also a retired civil servant of the Auditor General’s department was

appointed as Financial Secretary. Mrs. Hannah Agyeman, a higly educated woman was

appointed as National Secretary of the Women’s Movement and Sister Confort Nyarko, a retired

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military officer, was appointed as National Women’s Organiser. The headquarters office of the

church was this well staffed.

All efforts were put together to re-organise the administration of the church for efficient

performance. It was however not easy to re-orientate a management that had over the years been

used to stereotyped procedures held to be sacrosanct and would not yield to changes and yet full

of loopholes that undermined growth. During the tenure of Pastor Atta-Antwi as President, the

church opened Health Clinics at Agomeda near Somanya, Prah River near Nkawkaw, Akim

Apirade, Mankrong near Agona Swedru, Obogu in the Ashanti Akim District and Holuta in the

Volta Region. A vocational school was also started at the Kaneshie Assembly. Schools were

opened and managed by a number of assemblies of the church.

As good as these social services were, they could not be sustained through financial allocations

from the general fund, which was set aside to meet pastor’s remunerations only. Social services

projects were expected to be financed through charity daonations and voluntary contributions by

philanthropists and members of the church. These were areas which could not be altered through

administrative innovations. The health and social services were thus left eventually to collapse

for lack of funds in spite of appreciable efforts made by Mrs. Ester Dean, a Ghanaian resident in

United States of America to support the church with charitable donations from abroad.

Esther Dean

The Apostolic Church was affiliated with Pastor Diks of Evangelistic Deliverance Church of

which Esther Dean was an associate Pastor.

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Pastor Dicks invited Pastors Peter Attah-Antwi and V. O. Boafo to the USA to exchange culture,

and as a result they came to meet a group of Ghanaians who had formed a Church and needed

affiliation in Ghana by name United African Brotherhood.

On their invitation to Pastors P. Attah-Antwi and V. O. Boafo to the United States to dedicate

their newly acquired church building, they extended the Right Hand of Fellowship to them and

they reaffirmed their belief in The Apostolic Church. They later requested a resident minister and

the Council appointed Pastor V. O. Boafo to be the resident apostle in New York.

As a result, he opened branches of The Apostolic Church in Atlanta, Boston, Bronx Royal,

Bronx White Plains, Chicago, Delaware, Denver, Maryland, Ohio, Philadelphia, Queens,

Springfield, Worcester, Virginia and in Canada Montreal and Toronto.

THE APOSTOLIC CHURCH STUDENTS AND ASSOCIATES (APOSA)

The National Council in 1993 gave recognition to the body within the church by name, The

Apostolic Students and Associates, which was a vision birthed in the year 1986 on the campus of

the then University of Science and Technology (UST) now Kwame Nkrumah University of

Science and Technology (KNUST). The National Council insisted that the Association should

not operate independently but should form part of the Witness Movement. APOSA has, since its

inception, held several evangelistic campaigns and planted a good number of churches in many

towns and villages in the country through the help of their campus ministries. They have

regularly organized camp meetings to train the youth through seminars.

Elders Revolt

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Pastors E. A. Ayisi, after playing a remarkable role in extricating the church from litigations, had

to accept an appointment as the General Secretary of the Ghana Pentecostal Council on

secondment from The Apostolic Church, in July 1992.

This came at a time when Elders of the church had started to raise questions, which needed

urgent attention. They leveled complaints of poor performance and misconduct against some

Pastors and Apostles whom they thought must be weeded out. They were also not happy that the

Bible College of the church remained closed over some eight years, a gross omission which was

later used against the President, Pastor P. Attah-Antwi and the National Council of the church.

Compared with fast growing churches some of which were relatively new, the elders felt

disappointed with the slow pace of progress being made in the church. They thought they could

invigorate the church by establishing an Elders Felowship. They engaged in a series of meetings,

which appeared to be a threat to the National Council. Their application to establish an Elders

Fellowship was turned down by the Council as being in conflict with the Constitution of the

church.

Home Call of Pastor Ofori Addo

On the 9th of October, 1994, Pastor A. Ofori Addo was suddenly called home. The church gave

him a fitting burial and was laid to rest near the tomb of the late Pastor Albert Seabourne at the

Somanya Central Church on the 14th November, 1994.

A Vicious Press Conference

The refusal of the National Council to allow the formation of Elders Fellowship brought an open

confrontation and conflict between the Elders and church leadership. Some of the elders in Accra

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led by Elder B. K. Asiamah (Chairman) and Elder B. A. Kissi (Secreatry) in their frustration

went too far by calling a press conference on 27 th March 1996 which was addressed by them as

follows:-

“Ladies and Gentlemen of the Press, fellow countrymen, we have called you here this morning to

convey through you to the people of Ghana, especially, members of The Apostolic Church,

Ghana, and fellow Christians, this statement on the state of affairs within The Apostolic Church,

Ghana. A lot of efforts have been made by people within the church and outside it to resolve the

impasse but all to no avail. We have no option but to tell our brethren and our sympathizers the

rot in our church and how we intend to remedy it.

We the elders of the Accra Area of The Apostolic Church, Ghana, acting on the mandate given

us by all elders of the church at a meeting held during the National Convention in 1992 and a

subsequent meeting at Adabraka in 1995 make the following statement.

We are greatly disturbed by various acts and omissions of the National Council of the church

which have resulted in the virtual break-away of the Somanya and Koforidau Area of the church

and a writ of summons filed by a Pastor of the church against the President and some members

of the Council.

We are aware of agitations for similar moves from other areas such as Sunyani and Kumasi. The

sentiments expressed by our colleagues in those areas are strongly shared by us in Accra. The

Council has grossly mismanaged affairs of the church during the past eight years of its

stewardship. Individually and collectively, the mebers of the Council have squandered millions

of cedis of church funds with acts which in some cases could be described as theft.

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Ministers of the church have on many occasions been accused of leading lecherous lives. Efforts

made by concerned members of the church to redeem its image and to introduce efficiency into

its administration have been rebuffed by the Council. In a lot of cases, the Council employs

subterfuge and at times sheer arrogance when they are confronted with issues which in the

Constitution of the Church amount to “living in open sin”. In 1994 for example, a group of elders

from Kibi accused their Pastor of lewd behavior and financial impropriety. Surprisingly the

President of the church defiantly told the elders that it was not their duty to talk about the

conduct of a Pastor. He warned them that anyone who could not contain the Pastor could leave

the church. Subsequently, forty-five members left en-masse to join another church.

The Apostolic Church is gradually heading to the brink of disintegration. As the first line leaders

in the church, we the elders believe we owe it as a duty to our members, to ourselves and to the

Lord, whom we serve to stand up and fight to preserve the unity and honour of The Apostolic

Church.

We are convinced that the National Council has lost the vision of their call. We are convinced

that they do not care about the glory of Christ and the care of His flock. We are convinced that

they live only for themselves. And we resolve that this must change. Whenever there have been

struggles and schisms in the church as occurred in 1953 through to 1962 and 1986 to 1992, the

causes have been the selfishness and greed of members of the Council.

And always, the lot has fallen on the elders to materially, physicaly and spiritually rebuild a

shattered church. We spend a lot of money, time and other resources to heal the wounds which

are created within the church by those who are supposed to have been called to shephered God’s

flock and to gather together once more those of the flock who have been scatterd through the

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avarice of our pastors. It is sad to say that most often we have had to provide support to even

those Pastors whose actions have brought decay into the church all because we love our church

and do not wish to wash our dirty linen in public.

We have identified the problems as the inefficient and morally and spiritually bankrupt National

Council of the church headed by Pastor Peter Attah Antwi. We therefore resolve that we shall no

longer recognize the present National Council as the Administrative authority in the church. We

charge the Interim Management Committee (I. M. C.) of the church to take over the

administration of the church forthwith until the church can be reorganized along the Biblical

Concepts.

This action is not intended against personalities but against principles which we are convinced

are destroying our church which is part of the Body of Christ, Thank you.

As a follow up to this most disgraceful and very unchristian press conference, a letter addressed

to the members of the National Council which was widely circulated read as follows:-

“Dear Pastor,

WITHDRAWAL OF RECOGNITION

We write to inform you that in pursuance of our Press Conference held in Accra on Wednesday,

27th March 1996 which appeared on the front page of The Ghanaian Times of Thursday, 28 th

March 1996, we Elders of The Apostolic Church, have with immediate effect, withdrawn our

recognition of the National Council as the administrative body of The Apostolic Church, Ghana.

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Consequently, we hereby notify you that we have empowered the Interim Management

Committee (I. M. C.) of the church to take over full administration of The Apostolic Church,

Ghana forthwith.

“FOR AND ON BEHALF OF THE NATIONAL ELDERS FELLOWSHIP.”

There could be no dispute that the elders had noticed a great vacuum in the administration of the

church with the departure of the Missionaries. They expected, however that with Pastor Ofori

Addo out of the way some spectacular progress was going to be made in the church but over

some eight years under Pastor Pater Attah-Antwi progress was not as was expected.

It would however be observed that the subject matter of the press conference and the “no

confidence letter” written to the National Council was not too different from the Petition and

Withdrawal of confidence letter written by the concerned members of Tema who were ardent

supporters of Pastor Ofori Addo. They took advantage of the elders meetings and lent a strong

support behind the scenes to settle their scores on what they could not obtain at the courts and

National Commission on Culture.

Concerned Elders

The Elders Fellowship which appeared to have started with good intentions to bring revival into

all the church turned out to be ill motivated.

Withdrawal of recognition of the Council was a clear rebellion against the church. It was no

wonder therefore that a large section of the Elders read between the lines and protested. A long

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letter was issued and circulated throughout the church by a group which called themselves

“Concerned Elders and Genuine Apostolics,” the excerpts of which read as follows:-

“Brethren, it is now clear that the Satanic fellowship called Elders Fellowship which Pastor

Williams banned before he left Ghana as a Missionary has been reformed mainly to bring chaos,

coup d’etat, hatred, victimization and disintegration into The Apostolic Church under cover of

radical reforms.

The battle is not over; Satan is still at the heels of the church to destroy the foundation upon

which this church was built.

The devil is using some Elders in Accra and Kumasi to destroy this foundation. The next line of

action by these evil-minded Elders Fellowship of Accra and Kumasi is to adulterate the church.

They want to retire all Apostles by force and form their own Council of seven members, four

Pastors of their choice and three elders. A letter to that effect is ready for circulation soon. This

satanic move is meant to undermine the authority of the Lord Jesus Christ who has built His

Church on the foundations of the Apostles and Prophets with Christ Himself as the Chief Corner

Stone (Eph 2:20)

We ask all the Apostles in the National Council to stand firm, unite and stamp their authority in

the church. They should know that the traitors among them cannot change the Apostolic Vision.

We ask the National Council to resist moves to retire them and form any unscriptural Council of

Elders. This move is demonic and we expect the Apostles of the church to resist it”

At a meeting held at Odorkor, Accra on 1st April 1996, a Resolution was passed by ALL

ELDERS AND OFFICERS OF THE APOSTOLIC CHURCH, GHANA as follows:-

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“We Elders of The Apostolic Church from 29 out of 31 Area of the church together with

majority of the Accra Area Elders, meeting today 1st April, 1996 and having listened carefully to

the detailed explanation of the Accounts given by the National Council and Financial Controller

of the church, do hereby diassociate ourselves from the recent Newspaper Publication which

appeared in a section of the press.

We observe that by the said publication, the Elders have grossly contravened the guiding

principles and practices of the church and have brought the church into great disrepute.

We therefore resolve and hereby register our unflinching support and loyalty to the National

Council and support all decisions they have taken with regards to the office of the President and

other matters affecting the administration and financial management of the funds of the church.

We also disassociate ourselves from the circular letter dated 28th March, 1996, headed

“Withdrawal of recognition” to all Council Members and signed by B. K. Asiamah.

We therefore advise the Elders who caused the Newspaper publication to retract and seek

reconciliation with the National Council.”

Pastor Peter Attah-Antwi, seeking to bring peace and recognition into the church arranged and

entered into dialogue with the mutinous group of elders and tried to make amends with them.

This led to the formation of the I. M. C. (Interim Management Committee) by which some

members selected from the Elders were to take charge of financial Control and management of

the funds of the church.

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The members of the I. M. C. were Pastors J. Ghartey, Chairman, H. P. Anaman, Elders W. O. A.

Attoh, (Finanace Secretary), Elders S. A. Aninkora, J. A. Kina, C. K. Nartey (Recorder) and K.

K. Asiamah.

Elder Owusu Ansah was a member but was then stationed in the Northern Region of Ghana and

could not function as the Chairman.

Pastor P. W. Cawthorne, the then President of the International Headquarters of the Church in

Britain who was on a visit to Nigeria, paid a flying visit to Ghana. The problems of the church in

Ghana were reported to him.

He met with the Elders on Saturday 3rd of May, 1997, at Adabraka Church and strongly

remonstrated them for going to the press with very shameful accusations which they ought to be

able to resolve within the church.

After the meeting with the Elders on Saturday, he met with the National Council on Wednesday,

7th May, 1997 and at that meeting Pastor P. Attah-Antwi was retired as President of the church,

and on that day an Administrative Committee was appointed to take over the administration of

the church.

The members of the Administrative Committee comprised Pastor J. Ghartey, Eric Ayiku, H. P.

Anaman, with E. N. Abebrese as Secretary.

Pastor P. W. Cawthorne issued a Circular to the church before he left as follows:-

THE APOSTOLIC CHURCH

INTERNATIONAL ADMINISTRATION OFFICES

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FOR THE ATTENTION OF COUNCIL AND ELDERS

THE PRESIDENTIAL BOARD,

C/O The General Secretary,

Pastor E. N. Abebrese (Ghana)

Headquarters,

Mantse Boi Street,

Kaneshi,

Accra.

FAX: 00 233 21 221749

GUIDELINES FOR THE ESTABLISHMENT AND WORKING OF THE

ADMINISTARTIVE MANAGEMENT COMMITTEE

The Administrative Management Committee (A. M. C.) replaces the I. M. C. but is more broadly

based. It is a body that is responsible to Council for the interests and comprises two members

each of the following Committee: Finance Committee, Buildings Committee, Planning

Committee, Transport Committee, Bible College Committee; and one member each of the

National Women’s Movement Committee, the National Witness Movement Commmittee and

National Children’s Movement, plus the President and General Secretary. Initially, each

Committee should appoint their own representatives to the A. M. C., thereafter to be reviewed

every two years by the Council.

The remit of the A. M. C. is to oversee and ensure the efficient running of the church’s

administration in furtherance of the church’s spiritual aims as determined by Council. This will

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require liason and co-operation between Council and A. M. C. For instance, Council will decide

the policy for administration of the College. One of the aims is to release Pastors from clerical

and administrative duties. Budgeting and receiving the receiving and recording of tithes remains

the responsibility of the Finance Committee, as does the paying of salaries; but the A. M. C. will

have a balanced view of the departmental needs and will advise the Finance Committee

accordingly.

Because the A. M. C. will consist of members of the main Church Committees, it will be able to

co-ordinate the working of the Committees and ensure that none is neglected or unfairly treated.

The Committees will continue to meet but will submit their minutes, plans and budgeting to the

A. M. C. This will relieve the Council and Executive of the need to deal in detail with the

Committees’ Minutes and will receive them mainly for information.

Council is the highest authority in the church but is delegating administrative responsibility to

the A. M. C. However, Council retains the right to refer back to the A. M. C. any decision

Council thinks is not in the best interest of the church, final authority of the Council must be

acknowledged in any National Apostolic Church if that church is to be truly Apostolic.

However, Council is not to be dictatorial or domineering but will allow the prosperity and

progress of the church. The harmonious working of Council and A. M. C. will serve the whole

church and will relieve the Council of burdensome administrative duties for which it is neither

equipped nor called.

It is expected that as much as possible pastors will be released from Administration to

concentrate on their spiritual ministry of feeding the flock of God. The first priority of every

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Apostle, Prophet, Evangelist, Pastor and Teacher should be “prayer and the ministry of the

word.”

This new arrangement will require patience and a willingness to make it work. With co-operation

by the Council and Elders it will bring lasting benefits to the whole church. It must not be rushed

but time given to the A. M. C. to talk together about their responsibility – and to talk to the

Executive.

I suggest that the Executive call the first meeting of the A. M. C. but the A. M. C. appoint their

own Chairman and Secretary not President or General Secretary and therafter set the dates of

their meetings.

I will write again in the near future.

P. W. Cawthorne

President

Intervention by Penygroes

Pastor P. W. Cawthorne went to report the matter in Ghana to the Home Council which decided

to intervene.

Such intervention would not be heeded without the express consent of the President and the

National Council of Ghana due to the autonomous status of the church. The Local Authority

gave consent and a Brtish delegation comprising Pastors P. W. Cawthorne and E. H. Williams

was swiftly sent down to help bring peace into the church in Ghana.

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The British delegation held meetings with representatives of the Elders and the Council during

which the Elders preferred serious charges against a number of Apostles and Pastors and also

accused the President of condoning irregularities in the church. They also accused him of having

closed the Bible College for some eight years and running the church without trained Pastors

Pastors Cawthorne and Williams joined Pastors B. A. Mante-Adu, K. B. Denson, Elders S. K.

Omane, Ebo Dadzie and John Ackaah to investigate the allegations against some of the Apostles

and Pastors.

The report of the investigators was presented to the National Council of the church. After the

National Council had thoroughly gone through the report and given the Pastors the opportunity

to defend themselves, a number of the Apostles were demoted and some Pastors dismissed.

The National Council agreed with the establishment of the A. M. C., but the delegates advised

that the top leadership of the church i.e. Apostles, Prophets, Evangelists, Teachers and Pastors

should not involve themselves in the day to day financial management of the church but to

concentrate on sound biblical teachings and the preaching of the gospel.

They advised that the church should engage the services of qualified officers to take charge of

the day-to-day managerial duties of the church.

The National Executive Council inaugurated the A. M. C. on 22nd July 1998 with the following

terms of reference.

1) To take general oversight of and control all matters relative to the Church’s business

administration but to have no part in its Spiritual Administration.

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2) To appoint an Administrative Manager for the Headquarters office and to set down

conditions of service for his scope of operations. Such an appointment was to be ratified

by the National Executive Council.

3) To control the staff of the Headquaters office through the Administartive Manager

excluding the President, The General Secretary and the Private/Confidential Secretaries.

4) To co-ordinate the activities of the various Committees to ensure and enhance the

efficient running of the Church’s Administration.

5) To receive project reports and minutes of the various Committes, fully discuss and take

decisions on them and to forward such decisions to the National Council/National

Executive for their information and ratification. This does not prevent the immediate

implementation or urgent decisions of those in line with normal standing orders.

6) To direct the various Committees sending unto them matters coming within their

respective scopes of activity and to pass unto them data which are applicable.

7) To request any Committee to meet especially in the case of vital need.

8) All decisions of The Administrative Management Committee to be fully minuted and

passed on to the Executive or National Council for final ratification.

The Administrative Committee was replaced by the Presidential Board comprising Pastors E. K.

Adjartey, Erick Ayiku, H. P. Anaman and E. N. Abebrese. This committee worked for only one

year after which the presidency was reconstituted.

Recovery of the Church at Krobo Odumase

When Pastor Ofori Addo was retired from the office of President, Pastors M. T. Cofie and the

elders of the Somanya threatened in a Resolution to the National Council that they would create

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a separate field of administration with Pastor Ofori Addo as President if the National Council did

not rescind their decision to retire him.

Pastor S. K. Teye who was in charge of the Odumase church was made General Secretary of a

rival administration of The Apostolic Church. He stopped sending tithes to the Headquarters of

the church and got a number of assemblies of the church in the Krobo Area to join him in

support of Pastor Ofori Addo whom they still regarded as the President of the church. Pastor

Teye thus led a faction of the church and circulated several letters around in the church in favour

of Pastor Ofori Addo.

However, the odds were all against him and his faction. In the long run he sought reconciliation

with the National Council after the home call of both Pastors M. T. Cofie and Ofori Addo.

A report received from Pastor Mawunyegah who was in charge of the Somanya Area indicated

that Pastor Teye and the Odumase faction which broke away in 1986 wished to enter

negotiations with the National Council for the faction to return into the main stream of the

church.

A letter was received that a reconciliation meeting had been fixed for 20 th April, 1997 to which

the National Council was invited to send a delegation.

The Council therefore appointed a high powered delegation comprising Pastor E. K. Adjartey as

leader, Pastor P. T. Otchie, P. O. Mankralo, S. B. S. Adjanor and S. K. Mawunyega to attend.

At the National Council meeting held on 22nd July, 1997, Pastor E. K. Adjatey reported that the

reconciliation meeting held on April 22nd 1997 came out successfully and that the Odumase

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faction included Oterkpolu and Adjikpo had reunited with the church and given right hand of

fellowship.

Pastor S. K. Teye who had been ordained as an Apostle was given recognition on condition that

he might be posted to any part of the country as an Area Apostle on probation.

Pastor Odonkor and Attram who were ordained by Pastor A. Ofori Addo were also recognized

by the the Council and posted to other stations.

The General Secretary was requested to inform the entire national fellowhip of this reunification.

Election of New Leaders

On 23rd July1998, under the Chairmanship of Pastor E. H. Williams, former chairman of the

church in Ghana, the following new leaders for the church were elected by the National Council

President

Council elected Pastor Joseph Anim who was the Area Apostle for Tema as president of The

Apostolic Church.

Vice President

Council Elected Pastor A. A. Mensah, Apostle for Accra Area ‘A’ as Vice President of the

Church.

General Secretary

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Council elected Pastor J. K. Senuvie who was then taking a course in Penygroes (U.K) as

General Secretary of the Church.

SUMMARY OF FINDINGS – TSISU DARKO COMMITTEE

FINAL AGREED SHARE-OUT

CHURCH OF PENTECOST APOSTOLIC CHURCH OF GHANA

GREATER ACCRA

1. Nima: Claims of Church of Penetecost

uncontested by Apostolic Church.

GREATER ACCRA

1. Accra New Town: Committee’s view is that

Apostolic Church are rightful tenants of present hired

premises.

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2.Avenor: -do-

(b) Elder D. Q. Adawu to return documents to

Church of Pentecost, by Committee’s findings. Church

of Pentecost said at meeting were foregoing the item.

3. Pokuase: Claims of Church of Pentecost

uncontested by Apostolic Church

(b) Apostolic Church to remove their furniture

4. Odorkor: Claims of Church of Pentecost

uncontested by Apostolic Church.

5. Bosteanor: -do-

6. Oshie: -do-

7. Teshie -do-

(b) Church of Pentecost to return removable

properties to Apostolic Church.

8. Nungua: Claims of Church of Pentecost

uncontested by Apostolic Church.

9. Prampram: -do-

10. Bubiashie: -do-

11. Kofi Kwei: -do-

12. Accra New Town: By Committee’s decision

(b) By Committee’s decision NȻ240.00(£120) being

cost of 3 plots of Church land sold on 20 th September,

1954 should be refunded by Church of Pentecost to

Apostolic Church; also 3 chairs, 12 benches, 1 cello

should be returned to Apostolic Church.

At meeting at Ministry of Education, Culture and sports,

Church of Pentecost maintained that they had already

paid the NȻ240.00 to Apostolic Church as part of a

court judgement debt. Apostolic Church said at meeting

they were foregoing the item.

2.Weija: By Committee’s decision land acquired in

1952 and chapel completed on same in 1957/58 are the

property of Apostolic Church.

(b) But Apostolic Church to compensate Church of

Pentecost in extra amount used in completing chapel.

Church of Pentecost said at meeting they were foregoing

the item.

3. Osu Hall: Claims of Apostolic Church uncontested by

Church of Pentecost

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land and chapel on it belong to Church of

Pentecost. Land and title deed of 1958 being valid

13. Kaneshie: Claims of Church of Pentecost

uncontested by Apostolic Church.

(b) By Committee’s decision Church of Pentecost

to return to Apostolic Church 1 table, 3 chairs, 12

benches, 1 collection bowl, and 1 cello. Apostolic

Church said at meeting they were foregoing the items.

(c) Mr. Asiama, now of Apostolic Church, to return

to Church of Pentecost cash book, tithes books

statement books. But according to Apostolic Church

these have been collected from Mr. Asiamah by

Church of Pentecost with police to witness. Church of

Pentecost said at meeting they were foregoing the

items.

14. Merry Villas: By Committee’s decision Church

of Pentecost to continue to worship in Merry Villas

which Apostolic Church abandoned in 1963.

15. Korley Gonno: Claims of Church of Pentecost

uncontested by Apostolic Church.

(b) By Committee’s decision Church of Pentecost

to return to Apostolic Church 13 benches, 1 cello, 1

4. P & B (Usher Town): Claims of Apostolic Church

uncontested by Church of Pentecost

(b) Sound equipment is property of Apostolic Church.

(c) Church of Pentcost to return to Apostolic Church 1

table, 10 chairs, 51 benches, 1 cello, 1 pressure lamp.

5. Mamprobi: Claims of Apostolic Church uncontested

by Church of Pentecost

(b) By Committee’s decision Church of Pentecost

to return to Apostolic Church 1 cello, 1 collection bowl

6. Nungua: by committee’s decision 2 plots of land and

a building on one of them are property of Apostolic

Church.

7. Adabraka: Claims of Apostolic Church uncontested

by Church of Pentecost

EASTERN REGION:

8. Ada-Foah: Meeting at Ministry of Education

discovered that the share-out committee made mistake

of fact in awarding property at Ada-Foah to Apostolic

Church. In actual fact Apostolic Church have a

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communion set. Apostolic Church said at meeting they

were foregoing the items.

16. Headquarters: It was found at meeting at

Ministry of Education that there remains only one

Twi Typewriter to be returned by Church of

Pentecost to Apostolic Church.

17. Tema: Claims of Church of Pentecost to

building accepted by share-out Committee. It was

agreed at meeting that decision did not affect new

chapel for Apostolic Church.

18. Mataheko: Claims of Church of Pentecost to

rented hall uncontested by Apostolic church.

(b)By committee’s decision Church of Pentecost to

return to Apostolic Church in Kaneshie 6 benches.

Apostolic Church said at meeting they were foregoing

the item.

19. Labadi: At the meeting with Hon. William

Ofori-Attah the two churches mutually agreed to

modification of part of the Committee’s decision, so

that now the two churches would share equally the

congregation at Ada Foah. Therefore property at Ada-

Foah goes to Church of Pentecost

(b) Apostolic Church to return to Church of

Pentecost one amplifier. Church of Pentecost said at

meeting they were foregoing the item.

9. Kadja: Claims of Apostolic Church uncontested by

Church of Pentecost.

10. Effiduase: -do-

11. Jumapo: -do-

(b) Church of Pentecost to return to Apostolic

Church 7

benches, 2 chairs, 1 Bible, 1 cane chair, 1 table

cloth, 1 musical box, 1 petromax, 1 table watch.

12. Koforidua: Claims of Apostolic Church to rented

Hall (1953) uncontested by Church of Pentecost.

(b) By Committee’s decision Apostolic Church keep

1 cello 2 microphones, 2 mike stands, 1 table, 1

amplifier, 1 collection bowl.

(c) It was agreed at meeting at Ministry of Education

that the total amount contained in a savings Bank Book

should be transferred by Church of Pentecoat to

Apostolic Church account.

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amount of NȻ2128.47 contained in the Labadi bank

book, as follows:-

Apostolic Church - NȻ1064.23

Church of Pentecost - NȻ1064.24

In accordance with the Committee’s ruling for losses

resting where they fell, Church of Pentecost keep other

Labadi property in land and building.

EASTERN REGION

20. Ada-Foah:Share-out Committee made mistake

of fact here in awarding property at Ada-Foah to

Apostolic Church. Therefore the properties at Ada-

Foah now go to Church of Pentecost.

21. Sege: Share out Committee made mistake of

fact here in awarding properties at Sege to

Apostolic Church. Therefore the properties at Sege

now goes to Churc of Pentecost.

22. Kessei: Claims of Church of Pentecost

uncontested by Apostolic Church.

23. Dongo: -do-

24. Lolonya: Claims of Church of Pentecost to a

13. Kade: Land and building on ita here now go to

Church of Pentecost, as a result of a meeting the Hon.

William Ofori-Attah held with representatives of the

two churches and the local community at Kade on

Sunday 18th October 1970.

The findings of the Share-out Committee were thus

reversed.

14. Nkwakwa: By Committee’s decision land and

building on same are the property of Apostolic Church.

(b) Committee recommends that Apostolic church

should accept 25 benches, 1 table, 4 chairs from Church

of Pentecost.

15. Besease: Claims of Apostolic Church uncontested

by Church of Pentecost

(b) By Committee’s decision Apostolic Church is to

have from Church of Pentecost 1 table, 2 chairs, 7

benches, 1 pressure lamp.

16. Subeng: Claims of Apostolic Church uncontested by

Church of Pentecost.

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canopy and 1 cello uncontested by Apostolic

Church.

25. Tefle: Claims of Church of Pentecost

uncontested by Apostolic Church.

26. Adidome: Claims of Church of Pentecost

uncontested by Apostolic Church.

27. Avenyin: -do-

28. Lokpoguno: -do-

29. English Kenya: -do-

30. Totope: -do-

(b) By Committee’s decision Church of Pentecost

keep to

Return to Apostolic Church 4 chairs, 1 table, 1

pressure lamp. Apostolic church said at meeting they

were forgoing the items

31. Asokore: Claims of Church of Pentecost

uncontested by Apostolic Church.

(b) By Committee’s decision Church of Pentecost

to return to Mr. Kwaku Samfo removable property he

claims.

(b) Church of Pentecost is to return to Apostolic Church

1 table, 1 Chair.

17. Kwaba: Claims of Apostolic Church uncontested by

Church of Pentecost.

18. Adeiso: By Committee’s decision Church of

Pentecost to return to Apostolic Church 6 benches, 1

chair, 1 table.

19. Osenase: Property here goes to Apostolic Church.

20. Akwatia: The two churches operate side by side

here, and their present buildings are not subject of

contest.

21. Adukrom: it was not clear how many chapel

buildings were at Adukrom. It was therefore decided

that representatives of the two churches should meet and

determine the issue on the spot on Sunday 1st November,

1970 on these lines

i. if there should are three chapels (the complted old one

contested before the Committee and one uncompleted

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32. Sushien: Claims of Church of Pentecost

uncontested by Apostolic Church

33. Kurakan: By Committee’s decision chapel and

property go to Church of Pentecost. It was

established at meeting that Apostolic church had a

new chapel here, and the two Churches were

working side by side.

34. Koforidua: Claims of Church of Pentecost to

rented Hall (1962) uncontested by Apostolic

Church

(b) By Committee’s decision Church of Pentecost

keep 2 benches, 15 chairs, 2 notice boards, 2 tables

made in and after 1960.

(c) By Committee’s decision Mr. S. K. Sarpong of

Apostolic Church is to surrender to Church of

Pentecost Post office key to Box 398. Church of

Pentecost said at meeting that they now had a new Post

office Box and were foregoing the item.

35. Akwadum: By Committee’s decision property

one each being built by the two representative

churches), then Apostolic Church should have the

completed old one together with their own uncompleted

one, while Church of Pentecost have their own

uncompleted one.

ii. if there are two chapels (the completed old one and

the uncompleted one for Apostolic Church) then

Apostolic Church have both.

iii.if there are two chapels (the completed old one and

the uncompleted one for Church of Pentecost) then

Apostolic Church have the completed old one while

Church of Pentecost have the uncompleted one.

22. Amanfrom: the meeting with the Hon. William

Ofori-Atta reversed the Share-out Committee’s decision

that gave land and chapel here to Apostolic Church.

Therefore properties here now go to Church of

Pentecost.

23. Larteh: By Committee’s decision church of

Pentecost return to Apostolic church 1 table, 3 chairs, 20

benches, 1 pressure lamp.

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goes to Church of Pentecost.

36. Nsutam: Claims of Church of Pentecost

uncontested by Apostolic Church.

37. Mpraeso: -do-

38. Abokyi: -do-

39. Awusasu: -do-

40. Ohemaa: -do-

41. Asrekrom: -do-

42. Awenade: -do-

43. Saafi: -do-

44. Ahuntanan: -do-

45. Esaase: -do-

46. Owusukrom: -do-

47. Asona: -do-

48. Daantang: -do-

49. Kumikrom: -do-

50. Domponiase: -do-

51. Okurase: -do-

52. Mepoase: -do-

53. Kwasi Nyarko: -do-

54. Asikasu: -do-

55. Danso: Claims of Church of Pentecost uncosted

24. Manfe: Claims of Apostolic church uncontested by

Church of Pentecost

25. Akropong: By Committee’s decision Church of

Pentecost is to return to Apostolic Church 1 table, 3

chairs, 18 benches, 1 cello, 1 pressure lamp, 1 cash

book, 1 register.

26. Aburi: By Committee’s decision Church of

Pentecost to return to Apostolic Church 1 table, 2 chairs,

8 benches, 1 pressure lamp.

27. Amanokrom: By Committee’s decision Church of

Pentecost to return to Apostolic Church 1 table, 3 chairs,

9 benches, 1 pressure lamp, 1 cello.

28. Asesewa: At meeting at Ministry of Education the

teams of leaders of the two churches agreed that church

of Pentecost should pay NȻ850.00 as compensation to

Apostolic Church for the latter’s lands and Mission

House. The Chairman of Church of Pentecost offered to

meet NȻ500.00 from his personal resources.

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by Apostolic church.

56. Amako: -do-

57. Awherease: -do-

58. Tutu: -do-

59. Ownam: -do-

60. Omashie: -do-

61. Ahodom: -do-

62. Nkwantanam: -do-

63. Praksukama: -do-

64. Abiriw: -do-

65. Afosu: -do-

66. Manso: -do-

67. Abenase: -do-

68. Adwoboe: -do-

69. Aperade: -do-

70.Akim Nyankumasi: -do-

71. Osorase: -do-

72. Kwahu Achiase: -do-

73. Winsu: -do-

74. Pramkese: -do-

75. Sumina Kese: -do-

76. Hweehwee: -do-

77. Abohiansa: -do-

The share-out Committee’s decision is therefore

superseded. Committee had decided that 2 plots of land,

chapel and Mission House were to be the property of

Apostolic Church; further that Mr. W. Laryea’s

document on the lands was invalid.

29. Kwabeng: Committee decides in favour of claims of

Apostolic Church.

(b) Church of Pentecost to return 1 tabel, 3 chairs, 6

benches to Apostolic church

30. Akrofufu: By Committtee’s decision Church of

Pentecost to return to Apostolic Church 1 table, 2 chairs,

4 benches, 1 latern.

31. Banso: By Committtee’s decision Church of

Pentecost to surrender to Apostolic Church 1 table, 1

chair, 6 benches, 1 cello.

32. Abomosu: By Committtee’s decision Church of

Pentecost to return to Apostolic Church 1 table, 2 chairs,

10 benches, 1 cello, 1 pressure lamp

33. Anyinam: By Committee’s decision Church of

Pentecost is to surrender to Apostolic Church 1 table, 3

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78. Wenchi: Claims of Church of Pentecost

uncontested by Apostolic Church

79. Otwereso: -do-

80. Wirenyireng-Amanfrom: All Church property

goes to Church of Pentecost. Share-out Committee

made mistake of fact in awarding property here to

Apostolic Church.

81. Apedwa: -do-

82. Asesewa: At meeting with Hon. William Ofori-

Atta it was agreed that Church of Pentecost should

keep properties here; but should compensate

Apostolic Church in the sum of NȻ850.00 for 2

plots of land and the Mission House.

83. Kade: Land and building here now go to

Pentecost Church (see page 3 for No. 13 Kade of

Apostolic column).

The findings of the share-out committee are thus

reversed.

chairs, and 16 benches.

34. Mosease: By Committee’s decision chapel and other

property to go to Apostolic Church.

35. Begoro: By Committee’s decision chapel and other

property to go to Apostolic Church.

36. Suhum: -do-

37. Asiakwa: -do-

38. Otumi: By Committee’s decision Church of

Pentecost is to surrender to Apostolic Church 1 table, 1

cello, and 6 benches. Apostolic Church said at meeting

they were foregoing the items.

39. Aboabo: Claims of Apostolic Church uncontested

by Church of Pentecost

40. Asamankese: By Committee’s decision plots of land

and building (chapel) are the property of Apostolic

Church.

(b) Meeting with Minister of Education agreed that

Church of Pentecost should vacate and hand over chapel

at Asamankese to Apostolic Church in one month (last

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84. Sunyani: The share-out Committee’s decision

has been modified. Church of Pentecost now have

both land and chapel building on it; but they will

bear the cost of a convenient replacement land for

Apostolic Church in Sunyani.

The Share-out Committee had otherwise given

properties at Sunyani to Apostolic Church. But a

subsequent on-the-spot Committee found in Sunyani

that while the land belonged to Apostolic Church, the

chapel building on it belonged to Church of Pentecost.

date 24th August 1970). No compensation should be paid

to Church of Pentecost by Apostolic Church, since the

former had occupied the chapel rent-free for many

years. Further Church of Pentecost should surrender 50

scantlings and 50 Boards to Apostolic Church.

This Agreement supersedes share-out Committee’s

decision that Apostolic Church should pay

compensation to Church of Pentecost in the amount

used to complete the chapel.

41. Kwahu Oda: Committee’s find court judgement in

favour of Apostolic Church still binding in regard to all

properties.

42. Akwasihu: By Committee’s decision lands, chapel

and other properties go to Apostolic Church

43. Jejeti: By Committee’s decision land and building

on same are property of Apostolic Church

44. Mpaanu: By Committee’s finding Apostolic Church

own all property here. Meeting reversed Committee’s

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decision, given property here to Church of Pentecost.

45. Akim Oda: By Committee’s decision land and

buildings on same are property of Apostolic Church

(b) At meeting with Minister leaders of Church of

Pentecost offered to forego compensation from

Apostolic Church.

46. Wanfie: By Committee’s decision land, chapel and

other properties go to Apostolic Church.

47. Dunkwa-on-offin: Claims of Apostolic Church

uncontested by Church of Pentecost.

48. Cape Coast: Claims of Apostolic Church for land

and movable property were upheld.

49. Asona Swedru: Claims of Apostolic Church

uncontested by Church Pentecost.

50. Wassa Simpah: Committee uphold claims of

Apostolic Church

51. Jacobu: Committee upheld calims of Apostolic

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Church. Meeting reversed this decision by the

Committee. Therefore properties at Jacobu now go to

Church of Pentecost who are frimly established at the

place.

ATTACHMENTS (A)

COPY OF MINUTES DEALING WITH THE WHOLE ISSUE OF “LATTER RAIN”

ANOMALIES.

AGENDA ITEM 80: LATTER RAIN

That for the benefit of all concerned, and because of the critical nature of the business to be

discussed under the heading of Latter Rain and its impact upon The Apostolic Church

worldwide, we deem it wise to set out in brief, the events which took place during this

Quadrennial Council. It has been our custom in the past to take some routine and minor matters

during the first hours of the Council, after opening praise, prayer, and waiting on the Lord, in

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order that any late comers may not miss any vital business, and also in order to allow the men to

settle down on the heavier matters on the Agenda, but this year, owing to the very serious nature

of the business to be discussed under the above heading, and at the special request of the

overseas delegates who did not want to spend their time with us on matters of local interest, we

arranged the timetable of the Council to deal straight away with this important item.

Knowing that the business would take a long time, we set aside all Tuesday and Wednesday for

this subject, but actually the business took us right over Tuesday, Wednesday, Thursday, and

Friday, and part of the time on other days.

Owing to the fact that the Missionary Committee and Executive were in possession of much

information which the general members of the Council had not as yet received, it was decided

that a full report be given slowly and clearly to the whole Council before any comment were

made, and the following will give some idea of the ground covered in such report.

1. A resume was given by Pastor Dawson, in which he called the attention to

the prophecies we have had over the years telling us that we would have

increasing opportunities for preaching the vision as the days went by, and

that companies of people would come to us for help and

instruction,therefore it was with great joy and expectancy that was first

heard officially from our Pastors in USA and Canada that they had come

under the blessing of a Latter Rain outpouring and were being given the

opportunity of preaching the Apostolic Vision to many companies of

people, particularly in USA. Very soon, however, news began to filter

through from individuals on that side writing to indiviuals in this country

that strange things were taking place in our assemblies, and from these

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reports it seemed that barriers of church names, church teachings, etc were

being swept away, and that steps were being taken to do away with the

name of our church and even take down notice boards and remove church

name from public announcement. It will be remembered that this was

viewed with distress on this side of the water, and steps were taken by the

Council to go and ask our brethren on the other side to defer such things

until we had time to go over matters together. These disturbing events

were of such major importance that a visit from USA and Canada to the

Biennial Council in May 51 was ultimately arranged, and in that Council

we had the benefit of the presence of Pastors J.J. Noot, F.C.People, and

B.G.Evans.

In this Council, a minute was passed expressing the Council’s unanimous opinion that the Latter

Rain experience of the Holy Spirit was a blessing from God, but fears were expressed

concerning certain new teachings relating to the receiving of the promiscuous giving of gifts of

the Spirit, and also in regard to prophecy as a gift of the Spirit, and also in regard to

decentralization in contrast to what the Lord has shown us over the years, which matters were

dealt with under Minutes 27 of May 51 Council.

Pastor Dawson also reminded the Council that the question of a delegation consisting of Pastor

Poole, Dr. Wyatt, and Pastor Adams Mckeown and may be also Pastor C. Cousin, to proceed to

our Missionary work in Africa in West Africa was mooted by Pastor Poole, but he was asked by

the Council not to arrange anything of this nature until we had a clear understanding of the

marital status of Dr. Wyatt. Unfortunately, this agrrement was not carried out by Pastor Poole,

who without the knowledge of the Missionary Committee or the General Executive made

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arrangement with Pastor J. Mckeon, Pastor S.G. Elton, and Pastor D.C. Hopkins, to visit the

work early in 1953. It will be remembered that this was discussed in the Council in May 52 when

Pastor Elton was present with us, and it was there they decided to allow this visit to go forward

as it seemed we had no option in the matter as arranged had gone so far. It will also be

remembered that at this Council it was agreed that nothing was to be said or done by the visiting

team against our established church practices.

After the Council as far as this Pastor Dawson handed over the meeting first of all to Pastor

Wellings, Missionary Secretary, and then to Pastor Turnubll, General Secretary.

2. The following letters were read to the Council by Pastor Wellings :

Letter from Pastor J. Mckeon written from the Gold Coast after meeting of the

delegation from USA, where great blessing was being experienced. Second letter from

Pastor Mckeon reporting similar blessing, but stating that there were signs of great

opposition from the enemy. Letter from Seaborne reporting blessing but also quoting

certain adverse comments made by he brethren of the delegation, both on the platform

and in private, concerning our letter from government, and stating that a lagre form of

money had been collected to build a Wings of Healing Temple.

Letter from Pastor Mckeon written whilst on the boat coming home on furlough. Letter

from Pastor S.A. Hammond reporting great times of blessing. Letter from Mr. Silas

Willaims, endorsed as being corrected by Pastor Adegboyega, in which was stated that a

large sum of the money had been collected for the building of Wings of Healing Temple.

Letter from Pastor Wellings to Pastor Adegboyega. Letter from Pastor Wellings to Mr.

Silas Williams.

Second letter from Pastor Hammond, enclosing a long report stressing the great blessing

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received. Two letters from Pastor Elton, Two letters from Pastor Wellings, Two further

letters from Pastor Elton, Letter from Pastor Wellings to Elton, letters from Pastor

Hopkins in which he states that although blessing was evidenced, the results were sterile.

Letter from Pastor Hopkins, letter from Pastor Morris to Pastor Derry, Two letters from Okutuo

in which he states that Pastor Morris had put an issue to the native Pastors in threat they

had to decide whether they would be Apostolic or Latter Rain, and that as far as himself

(Pastor Morris) was concerned, he was Latter Rain.

Letter of reply from Pastor Wellings to Pastor Okutuo, and to Pastor Morris, Letter Pastor

Anyachor and Illechuku, letter from Pastor Wellings to Pastor Anyachor and Illechuku,

letter from Pastor Koko. At this point Pastor Mckeon was given the opportunity to speak,

but he said he preferred to speak later.

1. Pastor Hopkins at this juncture said he would place little reliance on Pastor Okutuo, as he

thought this man was disappointed that he had not been called to be an Apostle.

2. Pastor F.H Williams now gave his report, both in conection with the meeting and his private

conversations with Dr. Wyatt. This report was followed by a report from Pastor Hopkins.

3. Pastor J.D. Eynon now gave a summary of the activities of the Latter Rain people in New

Zealand, with particular reference to Pastor Ray Jackson, who it will be remembered was

called through Pastor Adam Mckeon in USA to be an Apostle and separated by Pastor

Poole before he left for a visit to New Zealand.

4. Pastor J.F. Thompson then gave a report of Latter Rain activities in Australia, also with

particular reference to Ray Jackson.

5.Pastor Turnbull then gave a report of the visit of Pastor A. Mckeon to the Antrim District

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(Northern Ireland) particularly in relation to Portlegon one and Ballymena, which visit

was paid by Pastor Mckeon on his way back from West Africa to USA. During these

visit, serious charges against the administration of the church were made in public by this

Pastor, which charges were repeated by the Belfast District Witness leader who speaking

in the afternoon witness meeting at the Belfast Easter Convention.

6. Pastor Turnbull also reported on a letter received from Pastor C. Cousen, in which it was

stated that he and Pastor Philip intended to commence an undenominational work in

Bradford.

7. Pastor Turnbull also then read two private letters from Canada, and also a letter from Pastor

Poole advising us to be careful how we dealt with the work of the delegation to West

Africa.

8. After this, Pastor Turnbull read a letter dated 17 march, from Pastor Rowe, and then a joint

letter from Pastors Rowe Pridie, Hewitt, and Morgan, and further a letter from Pastor

Pridie regarding India.

9. Pastor Turnbull then read to us the minutes of the Canadian and USA Missionary Advisory

Board, in which the board stated that seeing they were desirous of registering their

missionary work in the West Indies they would be glad of all the support that we could

give them in order to help them get the work recognized by the Governmenrt. It was

eveident from their funds and their administration of the field. It seemed strange to us

that they should want to take advantage of our worldwide fellowship in order to establish

something that so many of the Latter Rain people have said is only Babylonish because

of its administration.

10. Further to all the above documents, which are of such length that it is impossible to

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incorporate them in this brief summary, Pastor J. Mckeon, C. Cousen, E.F. Williams, and

D.C. Hopkins were given full time and opportunity to speak to the Council. It was

arranged that all correspondence should be read first of all before the four brethren

should speak, so that they could have full opportunity of commenting on the matters

reported. It will be impossible for anyone not present in the Council when the above

letters were read and reports made to visualize the seriousness of the matter unless some

specific statements made in Council are recorded. The following is a brief record of such

statements noted by Pastor Dawson as the meeting proceeded.

Pastor Mckeon reported a conversation with Dr. Wyatt, who it is evident, is the outstanding

leader in the Latter Rain activities in USA, and who is very highly regarded by those of

our Pastors who have come in contact with him. During such conversation Dr. Wyatt said

to Pastor Mckeon-

i.That the Apostolic Church have strangled the Spirit of God;

ii. That we have men in office without Spiritual ministry;

iii.That our general Council is like a lot of deep litter fowls ( by which it is applied that our men

are unable to get out of their confinement and spend their time in feather – picking, which is

followed by cannibalism)

iv.That our system of equality of salaries is a self-righteous system;

v.That the Holy Ghost does not create offices and officers, but gives ministries;

vi. When asked by Pastor Mckeon how it was that such a system as ours had been brought into

being when we relied so much upon the ministry of Apostles inception of the constitution Dr.

Wyatt said our prophets must have been led astray by a wrong spirit. Pastor Mckeon also stated

that Gideon could not build the altar of God until the altar of baal was destroyed, implying by

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this, of course, that our system of government was not of God. He also said that if we want to

preserve The Apostolic Church as it is written we must put the Latter Rain outside, that the

Latter Rain and The Apostolic Church will never mix, and that they are like oil and water they

will never work together.

Pastor C. Cousen said that in his opinion the visitation of God in Latter Rain is not here in our

midst because we have strangled the Spirit, and the fact that Pastor Wellings has stated that he

was still seeking the blessing of God is a proof that he has not received it. It is also a proof, he

said, that the Latter Rain is a visitation of God in that men under it all over the world will not

have a minding administration, and if we stated that our administration is synonymous with the

Apostolic Vision then he could not agree. So much of our set-up is based on prophecy, but there

is nothing but barreness.

It will readily be seen by those who were not present in the Council, after readily the above, that

the matter was an issue between those who believe that the Lord had led guided us over the years

and those who believe that the form of government amongst us was not in line with God’s will,

and that the position was so acute that only a real affirmation of faith could meet the matter, it

was therefore decided to ask all the 41 Apostles and 13 Prophets present to reaffirm their belief

in the following words:

“I AFFIRM MY BELIEF IN THE TENETS OF THE CHURCH WHICH INVOLVES

CHURCH GOVERNMENT IN ITS PRINCIPLES AND PRACTICES AS EMBODIED IN THE

CONSTITUTION SUBJECT TO THE AMENDMENT TO OUR PRACTICES WHICH HAVE

ALREADY BEEN MADE AND MAY YET BE MADE IN THE COUNCIL OF APOSTLES

AND PROPHETS AS LED BY THE SPIRIT OF GOD FROM TIME TO TIME.”

At this juncture, every Apostles and Prophet was asked to reaffirm his belief on the base of the

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above wording, one by one every Apostle and Prophet with the exception of Pastor J. Mckeon

and C.Cousen, stood stating that he could not conscientiously accept this, and Pastor C. Cousen

said the following: “ I believe with all many heart the tenets of The Apostolic Church, but do not

accept the constitution interpretation of their governmental aspects in operation as at present in

The Apostolic Church, in Great Britain”. With great sorrow the Council heard these two

statements, realising themselves from our fellowship.

Such an eventuality as this amongst some our brethren had been envisaged in the Executive

Meeting at Aberdare and Bradford, and a course of action unanimously agreed upon as a guide

for the Council. This was now placed before the Council for approval, involving

(a) Return of ordination Certicificate;

(b) Surrender of church documents;

(c) Vacation of church houses;

(d) No further ministry on our platforms. This procedure was confirmed by the Council would

like him and Pastor Cousen to withdraw. The chairman then expressed the opinion, supported by

Pastor C. Cousen that such a course was no doubt the best to be followed, where upon the two

Pastor left the Council meeting.

This action then made it imperative for the council to deal with the situation in every field, and

steps were taken immediatey to cable the immigration officers in West Africa, requesting them

not grant entry permits to anyone purpoting to be visiting our Apostolic work without the express

sanction of the Missionary Committee in Bradford, this ban to apply to both our staff and to any

further teams of Latter Rain ministers until such time as we can get the situation in hand.

It was also decided to send Pastor V. Wellings and C.H. Rosser to visit the leaders of the whole

of the work in West Africa by the first available ship, it will be noted that this was confirmed

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later in prophecy, and that Pastor Rosser was called to permanent ministry on this field. The

Missionary Secretary was instructed to write full detail of our decision to the appropriate

immigration Authorities, and also to our Missionaries for a reaffirmation of faith in accordance

with the wording agreed upon in Council. The General Secretary was also instructed to write to

all the salary Pastors of the church in Great Britain, calling them especially to an area meeting of

Apostles and Pastors, in order that they may hear a full report of the council proceedings and be

asked for their reaffirmation of faith. He was further instructed to write to the autonomous

countries with the same object in view.

After leaving the council, Pastor C.Cousen asked for a public announcement to be made the

same evening (Thursday) during the meeting that was to be held in the Great Horton Church, and

in conjunction with the chairman of the Council, Pastor C. Cousen drafted the following notice,

which was read at the close of the public meeting. The first three days of the Council have been

taken up with the matter of Latter Rain; as a result, this afternoon all the Apostles and Prophets

were asked to reaffirm their acceptance of the tenets and oresent practices of The Apostolic

Church in the following minute “I AFFIRM MY BELIEF IN THE TENETS OF THE CHURCH

WHICH INVOLVES CHURCH GOVERNMENT IN ITS PRINCIPLES AND PRACTICES AS

EMBODIED IN THE CONSTITUTION SUBJECT TO THE AMENDMENT TO OUR

PRACTICES WHICH HAVE ALREADY BEEN MADE AND MAY YET BE MADE IN THE

COUNCIL OF APOSTLES AND PROPHETS AS LED BY THE SPIRIT OF GOD FROM

TIME TO TIME.”

We are sorry to report that Pastor James Mckeon rose and said that he could not conscientiously

accept this minute, Pastor Cecil Cousen said the following “ I believe with all my heart the tenets

of The Apostolic Church, but do not accept the constitutional interpretation of their government

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aspect, as in operation at present in The Apostolic Church in Great Britain.”

The outcome of this is that, as from today, these two brethren are no longer ministers with us,

and have been asked to return their ordination certificates, and the council informed them with

the regret that they along with other Latter Rain ministers could no longer be asked to minister

on our platform. A full recitals of the facts which have a cumulated over the last two years in

many countries, and which are the reasons for such a decision, will be given to officers and

saints as soon as possible. Further to this, a circular was prepared by the full council which was

to be circulated to all the assemblies to be read on Sunday, 17 May. Another circular dated 8

May, was sent to all Apostles and Pastors.

For the convenience of those not present and the records these two circulars are set down in this

report, from the first circular it will be clearly seen that the council has not taken a stand against

any blessing of the Spirit of God, whether it is called Latter Rain, the new anointing, or an

outpouring of the Holy Ghost, but the stand that has been taken is against the very strong attack

that is made against the form of divine government, the Lord has confirmed amongst us over the

May years, not only by men who know nothing of the benefits of such government but also by

some of our Pastors who have received the Latter Rain blessing and are convinced that our form

of government is not divine.

Circular letter to be read in the assembies on Sunday 17 May, 1953

Beloved Saints,

Greetings of peace and love;

At present we are in the midst of our Quadrennial Council, held at Bradford. This council is the

most important held in the church, and is international in character. One of the first items on the

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agenda was the consideration of the Latter Rain movement, visistation, and activities. The first

news we received of this visitation come from our Pastors in Canada and USA about three years

ago. We heard of great blessing that accompanied this visitation, which rejoiced our heart, but

other news gave us deed anxiety, such as the taking down of the name Apostolic Church from

our Churches, and that our work in America was going to decentralize because the Latter Rain

leaders said that all organization was Babylon.

In the council, there were many report from various parts of the world concerning the adverse

effects which leaders from among those who believe in the Latter Rain visitation had our upon

work. The first report came from our work in Nigeria and the Gold Coast, where a Latter Rain

delegation had paid a visit. On the one hand, there was news of great blessing, but on the other

hand there were many things which alarmed us and disturb us deeply, some of which are as

follows:

a. To our Missionaries the delegation stated that all organisations, including our own, is Babylon;

that is, that it originates from man and not from God, and breeds confusion. Yet at the same time

they endorse our organization in the Ilesha and Calab areas

b. That the constitution, which provides an equality of salary for all our church ministers, is an

act of self righteousness.

c.That our organization has strangled the Spirit of God amongst us.

Again when the Latter Rain delegation were in the Gold Coast, they gathered money and

promises ( nearly £ 3,000) to react wings of Healing Temple in Accra which would be non-

sectarian undenominational church, thus proving that they do not hesitate to establish something

different from our established work.

Pastors Eynon and Thompson, representing New Zealand and Australia, related the activities of

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the Latter Rain leaders in these countries. Direct attacks were made by the Latter Rain leaders on

our churches, with the object of dividing the work. It was declared that we must pull down the

name of The Apostolic Church and abolish the tenets and the constitution, otherwise we would

not obtain the blessing of the Latter Rain. Great extravagances and lack of discrimination were

evidenced in the imparting of gifts and laying on of hands. But we are glad to say after many

bitter and agonizing conflicts, the Apostolic Fellowship has been preserved direct.

In Antrim District, Ireland, Pastor Adam Mckeon, preaching in our church in Portglenone, and

later town in the Hall, publicly attacked the life’s and practices of The Apostolic Church. We

also received received a letter from Pastor C. Cousen and P.C. Rhodes, stating their intention of

commencing a non-sectarian undenominational church in Bradford.

The whole of the above and other report were considered by council, and it was readily seen

whatever blessing came, there was also a great amount of conflict and confusion. After nearly

three days spent in careful and spiritual discussion on this vital subject, and in brotherly and

lovely fellowship, the difference between The Apostolic Church and the Latter Rain beliefs

become manifest, and it was very evident to all present that they were irreconcilable and

incompatible.

The chief difference of opinion centered on church government by Apostles, Prophets,

Evangelists, Pastor, Teachers, Elders, and Deacon was believed by us as a church. This form of

government is centralized, while it is maintained by the Latter Rain that local government is the

correct method. God has from the inception of our church led by us to a centralized form of

divine government through prophetical ministry by all the main channels amongst us, and not the

independent form. This diversion of conviction could not, as can be clearly seen, be reconciled.

Finally, it was decided to have personal affirmation concerning the tenets of our church by each

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Apostles and Prophets in the Council. These tenets based on the scriptures and confirmed by the

word of the Lord, are unchangeable and constitute the foundational articles of faith of The

Apostolic Church worldwide. The following is the wording of he affirmation put before the

council for acceptance: “I AFFIRM MY BELIEF IN THE TENETS OF THE CHURCH

WHICH INVOLVES CHURCH GOVERNMENT IN ITS PRINCIPLES AND PRACTICES AS

EMBODIED IN THE CONSTITUTION SUBJECT TO THE AMENDMENT TO OUR

PRACTICES WHICH HAVE ALREADY BEEN MADE AND MAY YET BE MADE IN THE

COUNCIL OF APOSTLES AND PROPHETS AS LED BY THE SPIRIT OF GOD FROM

TIME TO TIME.”

All the council members who were present accepted the affirmation without reservation, J.D

Eynon, C.H. Rosser, J.F.D. Thompson, S.A. Facius, I. Martin, S.M. Mckibben, B.J. Noot, D.H.

McGill, W.H. Graham, A.H. Lewis, W.H.Lewis, W.L. Rowland, J.O. Jones, J. McGee, F.

Shanklin, W.W. Pearson, I Macpherson C. Powell, J.B. Clyne, F.H. Williams, J. Cardwell, J.S

Templeton, E.F. Haddocks, H. Mitchell, O. Roberts, H. Cousin, C.C. Ireson, H.W. Ogilvie, V.

Wellings, J.F. Philips, D.T. Rennie, H. Dawson, T.N. Turnbull, W.J. James, W.J. Thomas, B.J.

Matthews, J.MacNeil, J. Angelli, L. Philips, C. Forrest, H. Knight, T. Stephens, J. Kane, D.

Williams, H. Taggart, and H.E Coote.

Two members of the council were unable to accept it viz. Pastor James Mckeon and C. Cousen.

This meant the termination of fellowship of these two Apostles in The Apostolic Church. We are

very sorry to convey this news to you, and our hearts were sad when they parted from us. We

wish as a council to make it make it clear that we believe in the blessing of God, whether it is

called Latter Rain, new anointing, or the pouring out of the holy spirit as spoken of in the

scriptures. Further more, we contend that this outpouring of the Spirit can come into our own

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fellowship, as well as to any other body of people. Unanimously, we the council members, are

all out for the blessing, and welcome such into our midst, but we do not believe that it is essential

to decentralize to have this blessing. On the other hand, we believe it is imperative that by the

preparation of the heart as the scriptures reveal we can have the pouring out of the Spirit and the

blessing of God.

We believe as a body of people that God has committed to us a revelation and vision of truth that

we must carry to the nations. Our vision is the same as that committee to the early Apostles and

Prophets amongst us, and we exhort one and all to earnestly contend for the faith which was

once delivered to the saints. This is what we have all done for so many years and our only

desires are to continue to do so. May the Lord bless you all.

Yours in His Grace

H. DAWSON (President)

T.N. TURNBULL (Gen. Sec.)