The Ga–Dangme Presbytery as it used to be called, was amongst the first five presbyteries created by Synod of the PCG in 1922 to enhance effective administration of the Church. It is sandwiched between Dangme–Tongu, Akwapem and Central Presbyteries.

The first Basel missionaries arrived at Osu on 18 December 1828 with Frederick Noi Dowuona, the son of an Osu Mantse (chief) who later served as an able interpreter and the assistant teacher in the castle school. Osu is, therefore, the starting point for any historical narrative about institutional Christianity in the Gold Coast. These first missionaries made almost no impact because the unwholesome practices employed by many Europeans created a negative image about them amongst the natives on the Coast. At the same time, most of them also died of Malaria (Ga Presbytery 2012:9; Hildebrandt 1981:91–92).

In order to learn their language and culture, the second batch of missionaries who arrived in 1832, rented a house at Osu and lived amongst the indigenous people, but soon suffered a similar fate (non-acceptance) amongst the indigenes. Indeed, this was a good strategy adopted by the missionaries by living amongst them. This singular act, as demonstrated by the missionaries would have sent a clear message to the people to have considered them as one of their own, hence, could easily relate to them. However, the negative behaviour portrayed by other European traders affected their otherwise well-intentioned goal of evangelisation.

The Basel Mission work at Osu and its adjoining communities were, however, boosted by the arrival of lay African Christians from Jamaica in 1843 coupled with the involvement of indigenes such as John Anum and Moses Lomo who were the first Osu citizens to be baptised (Ga Presbytery 2012:9, 11).

Subsequently, the first indigenous Christian community in the Ga area was planted by George Thompson and his wife Catherine Mulgrave. They were amongst the Basel Mission team that arrived from Jamaica in 1843. The first batch of the boys’ school (present-day Osu Salem Junior High School) included George Lomotey, Godfred Alema Dowuona (later Osu Mantse 1887–1897). Six other boys who had been instructed in Thompson’s school became the nucleus of the Seminary, which was established in Osu in 1850, which was later absorbed into the Akropong Seminary in 1856 (Ga Presbytery 2012:7–9; Smith 1996:56–57).

The arrival of Johannes Zimmerman in 1850 at Osu took the evangelisation in the Ga and Dangme areas to new heights. Having produced a Ga Grammar book and dictionary, translated; the bible into Ga (the first in any Ghanaian language), Luther’s Shorter Catechism as well as the Wurttemberg Confirmation Book, he moved to establish a Christian cottage at Abokobi, where a traditional priest – Paolo Mohenu was later converted (Ga Presbytery 2012:12).

The achievements of Ga Presbytery include the establishment of Salem Community, a music school, a Wafer production and sales enterprise, Moriah prayer Garden at Danfa. The Presbytery also has a Market and Prisons Ministry, introduced Northern Outreach Programme, a Radio Ministry in Ga, Twi and Hausa and the Dorcas Ministry to commercial sex workers. Ga Presbytery currently operates a microfinance service, which has helped to increase its financial base. There are currently 134 297 Presbyterians in the Ga Presbytery (Ga Presbytery 2012:14; PCG Statistics 2018:8–9, 33).

Dangme–Tongu Presbytery shares a border with three political regions in Ghana, namely Volta, Eastern and Greater Accra. In 1851, Rev. Johannes Zimmermann’s evangelistic activities led him to Odumase-Krobo, following his arrival in the Gold Coast in 1850 as one of the pioneering missionaries. He was warmly received by the then Chief, Nene Odonkor Azu who subsequently gave three of his sons to be baptised into the Christian faith and educated. They became the first Christians and scholars in Kroboland who helped to establish several congregations in the Odumase district (Dangme–Tongu Presbytery 1972–2012:2–5).

As a result of rapid expansion of PCG in both Ga and Dangme areas and the need to develop the Dangme language and enhance new methods of evangelism suitable for their largely rural conditions, Dangme–Tongu Presbytery was carved out of Ga and Dangme Presbytery in 1972 (Dangme–Tongu Presbytery 1972–2012:13).

The church, school and the creation of Christian quarters became the means of evangelising and nurturing new members in Dangme and Tongu lands. Consequently, in 1863, two citizens of Ada, Daniel Narh and Andrews Teye were baptised in Krobo Odumase, thus, were instrumental in helping to establish congregations in the Ada district. Moreover, Christian Dzihorlu Lanyo Ahadzi, a native merchant from Tefle in the Tongu areas was baptised and trained as a catechist by Zimmermann between 1860 and 1865. After his training, he established congregations at Sokpoe and Tefle in 1877 and 1890, respectively (Dangme–Tongu Presbytery 1972–2012:10).

A major challenge faced by the new Presbytery was the lack of adequate personnel on both the lay and the ordained fronts. Consequently, the Zimmermann scholarship scheme was instituted in 1972 to identify and sponsor suitable persons at Trinity College for the ordained ministry. The first beneficiaries of this scheme were Messrs D.N.A. Kpobi and B.Y. Quashie who entered Trinity College in September 1972, followed by Mr G.N.A. Okraku. In addition, four experienced laypersons were given ‘field Ordination’ in 1974 to augment the pastoral staff of the Presbytery. These were Revd. E.N.L. Jones, J.L. Adzei, J.T. Odonkor and A.A. Amuah (Ga Presbytery 2012:7–9).

The result of missionary activities in Dangme–Tongu Presbytery was that Christian cottages called ‘Salem’ were built for people who were disowned by their families for converting to Christianity thus, refused to perform dipo – a traditional puberty rite for girls. Even though the Salem system served a purpose, it affected family bonding. In order to build its economic fortunes, the Presbytery has constructed a guest house, engaged in mango plantation and a cattle ranch. It currently has 16 districts with 42 304 memberships (Dangme–Tongu Presbytery 1972–2012:12, 15–16; PCG Statistics 2018:8–9, 18). In general, the Presbytery has contributed tremendously to the religious, educational, health and economic life of the Dangme and Tongu areas.

Religion is a central part of Ghanaian society; therefore, everything is explained from the religious point of view, which influences the general demeanour of most Ghanaians. Areas where Pentecostal and Charismatic movements have impacted include an expression of personal faith, evangelism, emphasis on existential needs, renewal in mainline churches, liturgy, ministry, Christian education and on Ghanaian society (Deji & Ishola 1999:150–153).

Asamaoh-Gyadu (1997) posited that another impact Pentecostal and Charismatic movements have made on the Ghanaian religious landscape,

Thus, he emphasises the need for Christians to have personal encounter with the Lord as it happened in the life of Apostle Paul in Acts 9:1ff.

The rise of PCCs has challenged orthodoxy in Africa (Pobee & Ositule II 1998:10). It has brought renewal into HMCs elements of spirituality, which were formerly found amongst the Pentecostal and spiritual type of churches in terms of evangelism, liturgy, ministry, fellowship, commitment, Christian education, indigenisation, lay participation and therapeutic value. Through the renewal groups in HMCs, most members have experienced conversion and the baptism of the Holy Spirit with its attendant manifestation of charismata and have become very committed (Atiemo 1993:36–45; Omenyo 2006:76).

The Pentecostal and Charismatic Churches in Ghana have impacted the evangelistic zeal of most churches as members engage more in evangelism through street and house to house and the use of mass media in the power of the Holy Spirit. The Pentecostal and Charismatic Churches endeavour to establish a link between everyday work and the faith of members. Thus, it is emphasised that spiritual gifts are not an end in themselves but a means to an end.

The new convert classes are taken seriously, where members are taught that, as a sign of responsible church membership, one must put his or her resources (human and material) at God’s disposal through the payment of tithe, offerings and by seed sowing (Asamoah-Gyadu 1997:183).

The ordinary Ghanaian belief in spiritual forces, such as witchcraft, fetishism, ancestral spirit, as well as the supernatural cause of misfortunes, such as sicknesses, setbacks, childlessness and other life-related problems. Hence, the ordinary Ghanaian seeks answers to these existential questions from a religious-theological context (Asamoah-Gyadu 2002:17, 2005a:1). The Pentecostal and Charismatic Churches speak to the fears and trials of Christians thereby providing protection from evil forces by making it mandatory and possible for members to have the power of the Holy Spirit through faith in Jesus Christ, thus leading to personal transformation (Anderson 2004:405–406). The Holy Spirit is indispensable in the life of the Christian. He is believed to bring transformation in the total being of the individual Christian and society through prayer, fasting and miracles, amongst others. Therefore, during sermons and prayer sessions, more time is spent on praying for members against demonic powers in the power of the Holy Spirit.

In the African Pentecostal Christian thought, worship is a moment of divine encounter, inspiration, transformation and healing (Asamoah-Gyadu 2005b:23) The success of PCCs in Africa and Ghana in particular is largely because they provide contextualised Christianity, fulfilled African religious aspirations and the use of African style of worship and liturgy (Anderson 2004:122). White (2017) observed:

The Pentecostal and Charismatic Churches have significantly impacted on the liturgy of HMCs leading to the introduction of some practices in their worship services such as clapping of hands, drumming and dancing, mass prayer, (hitherto, individuals prayed on behalf of the entire congregation, members prayed silently sitting and stood to sing), use of cymbals and tambourines, local choruses and sharing of testimonies (Atiemo 1993:38).

The Pentecostal and Charismatic Churches encourage the development of individual gifts and talent for the general good of the Christian community. Each person is permitted to play his or her role in the general ministry of the church. Members belong to smaller groups in the church on which they depend for support and inspiration. They see themselves as a family by sharing in times of joy or sorrow, thereby reducing loneliness and fostering communal life amongst Christians (Atiemo 1993:40).

Several theological questions, such as infant baptism, communion, divorce and marriage have been raised by PCCs. Effective Christian nurturing of members are pursued through bible studies, retreats, conferences and other religious programmes to teach members to be grounded in the Word of God. As a response, many other churches have embarked on bible studies in their churches. Consequently, most Christians now know certain fundamental biblical and theological truths (Atiemo 1993:41). Camp meetings, Easter and Christmas conventions have been adopted by some HMCs.

Like their missionary counterparts, PCCs are providing institutions of higher learning such as Central University College of the International Central Gospel Church, Dominion University of Action Chapel International, Pentecost University College, amongst others (Anderson 2004:405–405).

Economically members have businesses that give employment to the Ghanaian populace. Scholarship schemes have been instituted by most of these churches to support needy but brilliant students in basic and tertiary institutions. For example, the ICGC has since its establishment in 1884, fashioned out a systematic programme to meet the social and economic needs of its members and the Ghanaian community in general. The Lighthouse Chapel International also has a programme code-named ‘Remember the Poor’ in which free medical consultation, free medication, payment of apprenticeship fees, as well as pension for the elderly at Korle-Gonno community is undertaken as part of their social responsibility (Oboh 2013:26–30).

Notwithstanding the impact, Pentecostal and Charismatics have made on ecclesiastical and Ghanaian society, there are some negative ethical issues that have confronted them such as promiscuity, power abuse, financial misappropriation, superstition and the commercialisation of the gospel either as a commodity for sale for material gain or as an object of investment for personal aggrandisement. Factors leading to this include inadequate training, poor accountability and low level of ethical reflection (Quampah 2012:viii).

Stott (2008:176–179) described the church as a redeemed Christian community of service distinct from the world in its convictions and values. Thus, the church is made up of different people from different cultures, experiences and backgrounds. However, for Christ, all members are equal, there is neither Greek nor Jew (Col. 3:10–11), rich or poor. Hence, there should be no barriers with regard to social standing, nationality, gender, race, education, wealth, religion or power.

Fellowship and care were demonstrated amongst the early Christians – all the believers met at one place and shared everything they had (Acts 2:44–45). At the core of the Christian life is human fellowship, which completes Christ’s work on earth. Without shared fellowship, there can be no shared mission (Conner 2011:38–39; Flemming 2013:122–123, 153).

Church leadership, according to Niemandt (2019a:63, 67), is a gift of the Holy Spirit, an extension of Jesus’ authority, thus, must be used to benefit the Christian community through trust, dependence on God, submission, worship and service. Leadership is also about creating possibilities and taking people along (Moynagh & Harrold 2012:372–373).

The church is and should be a living and a growing ‘organism’, which continues to grow with new frontiers being pushed to the ends of the earth, hence, Jesus Christ is still calling people into ministry through the church in the power of the Holy Spirit. In this regard, church members who have been identified to be spiritually gifted and affirmed by spiritual leaders must be guided and trained to be effective tools in the hands of God and motivated for mission (Cousins & Judson 1984:19, 23; Moynagh & Harrold 2012:395–397).

Different generations shall continue to exist in every church; however, the response mechanisms put in place to meet their different needs in a church or denomination shall determine how far that church will grow. Anderson also asserts that the Pentecostal and Charismatics can tap into the ancient religious traditions whilst mixing it with the modern, hence, appealing to people who belong to both worlds (Asamoah-Gyadu 2013:xiii)

According to Warren (1995:32, 48), the health of a church is measured by its sending capacity. Thus, the church should train and send out the laity to become the active component in the church. It has been observed that an over concentration on clergy without the involvement of the laity would cause the clergy to focus more on maintaining the church to the neglect of others outside the church (Moynagh & Harrold 2012:78, 80). In this regard, gifted members must be grouped into ministries so that they can develop fellowship amongst themselves.

For the church to impact the world, it must go beyond verbal witness and spirituality to meet the needs of people in the church and society. However, the needs of the people must not be isolated from the message of the gospel (Flemming 2013:12, 14, 105, 107; Ott et al. 2010:99).

The church’s loss of members correlates with the feeling that the church had abandoned them in matters of church discipline and life transitions such as birth, marriage, divorce, retirement and bereavement. Ministers of the gospel should endeavour to walk with people and listen to their stories (Flemming 2013:108–109). In the light of the church being called to address the private and public life of people in a community, there is the need to have a ministerial training in tandem with the demand of the gospel (Newbigin 1989:230–236).

Arguments for or against infant baptism are both biblical and theological. Whilst advocates for infant baptism argue that baptism is an initiation into the community of faith, others are of the opinion that becoming a Christian involves repentance, assurance of salvation, faith and receiving the Holy Spirit, therefore, infants should not be baptised on this score (Moynagh & Harrold 2012:359, 441). In the view of Mante (2008:10–13), the Evangelical and Reformed tradition believe in the original Adamic sin, thus, during baptism, one is sanctified and made holy by grace. Baptism also receives an individual into the family of Christ and the church. However, James (2003:5–6, 13) refers to the great commission mandate (Matt. 28:19) that a disciple in this context means one who, eagerly learned Christ’s teachings, confessed Christ before men, obeyed Christ’s commands, denied himself in order to follow Christ, willing to die for Christ in the face of persecution.

Based on the research findings, the following recommendations (structural, pastoral and socioeconomic) are made hoping that it would help the PCG to mitigate the phenomenon of migration of members to PCCs.

All PCG congregations should establish new members or converts class in order to make such new members, disciples.

Also, PCG should give baptismal candidates the option to choose the type of baptism they prefer (sprinkling or immersion) after going through the stipulated baptismal class. Children who were baptised as infants must be given the opportunity at least from age 5 to be taught the doctrines of the church.

On the other hand, in order to ensure consistent growth pattern in PCG, all ministers on probation with the leading of the Holy Spirit, should be resourced and helped to plant at least one church within 2 years before they are ordained.

All PCG local congregations should form home cells, because it is impossible for the pastor alone to care for all members and offer them a close fellowship in the congregation.

There is the need to build a strong missional community in the PCG. Therefore, all PCG congregations should make discipleship and missional vocation a topmost priority.

In addition, PCG should profile all congregations and ministers. This should be done with a monitoring system in place to know how ministers and congregations are performing.

In order to bridge the existing generational gap, there is a need for youth services and youth pastors in all PCG congregations.

Presbyterian Church of Ghana should establish her own Seminary, where church planting and doctrines of the church can be effectively taught whilst the progress of people they have trained shall be monitored. This will help to reshape the curriculum if necessary.

The laity is the resources in God’s mission through the church, hence, their gifts must be identified and trained to fulfil the desires of the church and community.

Gifted members in congregations must be grouped into ministries so that they can develop fellowship without competing amongst themselves.

Ministers in the PCG, must see visitation as a ministry, hence, be accessible and available to members of his or her congregation and the community by paying regular visits.

All PCG local congregations should be encouraged to establish income-generating projects to augment their income.

Besides, all children service and junior youth members in PCG should be taught Christian giving and made to pay tithes.

Presbyterian Church of Ghana should adopt a new system of assessment, which should include the number of new converts won, nurtured and disciplined and the impact of the congregation in its missional work in the community.