The current writer delivered a public lecture at the University of Ghana on 24 September, organised by the Department for the Study of Religion under the auspices of the Faculty of Arts, and entitled: What is Pentecostalism’s impact on liberal democracy and sustainable development in Ghana?
The purpose was to assess the impact of what is Ghana’s fastest-growing strand of Christianity: Pentecostalism.
Pentecostalism
Drawing on the work of the eminent theologian, Most Rev. Prof. J. Kwabena Asamoah-Gyadu, Presiding Bishop of the Methodist Church Ghana, I understand Pentecostals as Christians emphasising salvation in Christ as the basis to be filled with the Holy Spirit.
The ‘Spirit phenomenon’ includes speaking in tongues, prophecies, visions, healing and miracles in general and is believed to be in line with occurrences in the early church (Acts of the Apostles), and accepted as a continuous experience in the contemporary church, signifying the presence of God and experience of His Spirit.
Following an earlier wave of Pentecostal church growth in Ghana, Neo-Pentecostal and Charismatic churches grew rapidly from the 1980s, attracting converts from Roman Catholic, historic mission and older Evangelical churches. The initial focus was on church building and assembling congregations.
Democracy
The neo-liberal economy and democratisation from the late 1980s opened up political and economic spaces in Ghana, which encouraged public discussion of the country’s problems.
Today, nearly 40 years later, Ghana’s liberal democracy is characterised by: (1) Universal suffrage (2) Relatively ‘free and fair’ general election, with multiple, competing political parties (3) A viable multi-party system (4) Rule of law and a relatively open society (5) Separation of powers, with distinct arms of the state (5) Range of human and civil rights/freedoms, and (6) ‘Mixed’ economy with public and private sectors.
Ghana’s democracy is consolidated by: (1) Electoral reforms to improve the structure and process of elections (2) Lively civil society and independent media, and (3) Popular and elite adherence to democratic norms: behaviourally, attitudinally and constitutionally.
Weaknesses
Ghana has democratic weaknesses, including: (1) Flawed electoral processes and electoral violence undermining electoral integrity (2) Executive presidency with ‘excessive’ powers (3) High-level corruption (4) Ethnically/tribally-based politics undermining political stability (5) Incomplete or inadequate judicial independence, rule of law, and public service delivery (5) Limited policy influence for civil society, and (6) Discrimination against women and sexual minorities
Pentecostalism impact
How and in what ways does Pentecostalism impact Ghana’s liberal democracy? First, it is broadly supportive, encouraging under-represented groups to be active in civil society, bringing discussion of Christian ideals of social justice into public discussions of national issues, and with concern for integrity in public life, expressed in abhorrence of corruption, both petty and high-level.
Second, some Pentecostals promote ‘dominion theology’ which seeks Ghana’s ‘Christianisation’ and more generally a rather ‘religious’ state which could undermine the rights of non-Christian minorities. In addition, some see over-zealous proselytisation among minority religious groups, as problematic, while ‘elite capture’, that is, ‘insider’ status with political elites could, it is feared, undermine Ghana’s democratic mechanisms.
Sustainable development
Turning to the issue of sustainable development, Neo-Pentecostal and Charismatic churches thrived in the challenging circumstances of Ghana’s shift to a neo-liberal economy from the mid-1980s.
The background was significant reductions in public expenditure, extensive state privatisation, trade liberalisation, floating exchange rates, and deregulation.
The International Monetary Fund imposed these changes on the government, claiming they made macroeconomic sense; the problem, however, was that they did not deliver broad-based development.
Instead, there were reformed labour markets, shrinking minimum wage, reduced health services, and hefty new fees for public services.
Public schools were compelled to charge fees, and millions of children stopped attending.
Health posts lacked health workers and medicines. In response, self-generating expressions of Pentecostalism grew from the grass roots, focusing on both individual and sustainable social development, prioritising both spiritual transformation and individual responsibility.
Responsbility
Pentecostal Christianity encourages individual hard work, entrepreneurship, community support, and increased personal responsibility.
The result is increased community economic activity and social development, with church-based/derived education, healthcare, micro-finance programmes; in short, enhanced sustainable development.
At the same time, there is the potential for exploitation in the ubiquitous ‘prosperity gospel’, which prioritises individual over social development.
In contrast, ‘progressive’ Pentecostalism exhibits deep commitment to social ministry, organised in the congregation or neighbourhood, to facilitate sustainable development.
This constitutes an increasingly important strand of development activity to complement state and other self-help efforts. Major Pentecostal churches, such as the Church of Pentecost and Assemblies of God Ghana, have extensive social development programmes.
The aim is to improve education, health care, and economic empowerment, while contributing to the well-being and sustainable development of church members and the wider community.
Beliefs
Pentecostal beliefs, teachings and activities have an impact on both liberal democracy and sustainable development in Ghana, affecting human well-being, including in relation to prosperity and wealth creation.
Pentecostalism does not significantly undermine Ghana’s liberal democracy or the country’s cherished democratic norms and values.
In addition, Pentecostalism’s contribution to sustainable development is evident and increasing. Pentecostal efforts are an increasingly important complement to state efforts which often suffer from a lack of funding and experienced personnel.
Finally, indications are that Pentecostalism will continue to be a powerful social actor in Ghana.
The writer is Emeritus Professor of Politics at the London Metropolitan University, UK.
