In the bustling city of Oakwood, nestled between towering skyscrapers and historic buildings, lies St. Mary’s Church, a cornerstone of the community for generations. Its stained glass windows tell stories of faith, hope, and tradition. Yet, beneath the veneer of tranquility, a quiet revolution brews.

The pews, once filled with fervent worshippers, now echo with the footsteps of fewer attendees, particularly among Gen Z women. A recent survey conducted by Oakwood University’s sociology department revealed a startling trend: more Gen Z women are abandoning the church than their male counterparts.

As the sun dipped below the horizon, casting long shadows over the churchyard, Pastor Jonathan gathered his thoughts in his dimly lit study. The survey results weighed heavily on his mind. How could a sanctuary that once served as a beacon of solace for so many now be losing its grip on the younger generation, especially women?

He reminisced about his own journey to the priesthood, the unwavering faith that guided him through turbulent times. But for today’s youth, faith seemed elusive, overshadowed by the allure of modernity and skepticism.

Across town, in a cozy apartment adorned with posters of social justice movements and feminist icons, Maya scrolled through the survey findings on her tablet. As a proud Gen Z woman and a staunch advocate for equality, she found herself nodding in agreement with the statistics.

Growing up in a traditional Catholic family, Maya’s Sundays were spent attending mass and reciting prayers. Yet, as she entered her teenage years, she began to question the teachings of the church. Why were women relegated to subservient roles? Why were their voices silenced in matters of faith and doctrine?

Her disillusionment deepened as she witnessed the church’s reluctance to address pressing social issues, from LGBTQ+ rights to reproductive freedom. For Maya and many of her peers, the church’s values no longer aligned with their own evolving beliefs.

Meanwhile, at Oakwood University, Professor Carter sifted through the survey data with a furrowed brow. As an esteemed sociologist specializing in religious studies, she had anticipated some degree of disengagement among Gen Z youth. However, the gender disparity caught her off guard.

In her meticulously organized office, lined with bookshelves brimming with scholarly tomes, Professor Carter pondered the underlying factors driving Gen Z women away from the church. Was it a lack of representation in leadership roles? Was it the failure to address gender-based discrimination within the congregation?

As she delved deeper into her research, Professor Carter embarked on a journey of introspection, grappling with her own relationship with faith and feminism. Like Maya and countless other Gen Z women, she yearned for a spiritual community that embraced diversity, empowerment, and inclusivity.

Back at St. Mary’s Church, Pastor Jonathan convened a meeting of the parish council to discuss the survey findings. The mood was somber as they contemplated the future of their congregation. Should they adapt to the changing times, or cling to tradition at the risk of alienating a generation?

In the end, they chose a path of reconciliation and renewal. With Pastor Jonathan’s guidance, St. Mary’s embarked on a mission to foster a more inclusive and progressive environment, where all members felt valued and heard.

As the church doors swung open on Sunday morning, a sense of anticipation filled the air. Gen Z women, once disillusioned by centuries-old dogma, now found solace in a community that welcomed their voices and honored their experiences.

In the heart of Oakwood, amidst the ebb and flow of societal change, faith endured—not as a relic of the past, but as a beacon of hope for a more equitable future. And in this newfound harmony, the spirit of St. Mary’s thrived, stronger and more resilient than ever before.

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The gravity of the situation calls for increased acknowledgment of Christians losing their lives due to global persecution, a crisis frequently overlooked by major media outlets. Joop Koopman, Director of Communications for Aid to the Church in Need (ACN) in the United States, emphasizes that ACN serves as a primary source reporting on this suffering. Initially established in 1947 as a Catholic aid organization for war refugees, ACN has evolved into a pontifical foundation dedicated to assisting persecuted, oppressed, or materially deprived Christians globally. Operating in over 145 countries under the guidance of the pope, ACN, headquartered in Brooklyn, New York, provides humanitarian aid to the persecuted Christian community.

Open Doors U.S., an advocacy group for persecuted Christians in over 70 countries, reports that more than 360 million Christians, approximately one in seven globally, currently face high levels of persecution and discrimination for their faith. In Africa, one in five Christians experiences persecution, while in Asia, the figure rises to two in five. Over the past three decades, the number of countries where Christians endure high and extreme persecution has nearly doubled to 76.

Direct persecution encompasses attacks on life and property, imprisonment, torture, restricted access to churches and Bibles, forced conversions, and violence against women. Indirect forms involve educational and employment discrimination, legal restrictions, and denial of rights.

Top countries for Christian persecution, as identified, include North Korea, Nigeria, India, Iran, China, Pakistan, Eritrea, and Algeria. The U.S. Commission on International Religious Freedom recommends designating 12 nations as countries of particular concern, including Burma, China, Cuba, Eritrea, Iran, Nicaragua, North Korea, Pakistan, Russia, Saudi Arabia, Tajikistan, and Turkmenistan. Additionally, Afghanistan, India, Nigeria, Syria, and Vietnam are added to the list. Countries on the special watch list include Algeria, the Central African Republic, Azerbaijan, Egypt, Indonesia, Iraq, Kazakhstan, Malaysia, Sri Lanka, Turkey, and Uzbekistan.

Christian Concern attributes Christian persecution to Marxism, radical Islam, social and cultural discrimination, and supernatural evil.

North Korea tops the list as the nation most closed to Christianity, with Christians practicing in secret amid severe persecution. Recent events highlight increased threats against Christians in the Gaza Strip and Nigeria, resulting in thousands of deaths and concerns about potential conflict spread. The invasion of Russia into Ukraine has led to extensive persecution of Christians, declared a genocide, with attacks on clergy and the destruction of places of worship. Nicaragua, under President Daniel Ortega, suppresses the Church, detaining and expelling clergy and laypeople.

In Pakistan, the Christian minority faces discrimination and accusations under blasphemy laws, while in China, believers are monitored, and churches are encouraged to adopt a Chinese communist identity. The effectiveness of the Vatican’s provisional agreement with China is questioned, raising concerns about the appointment of bishops and the disappearance of imprisoned clergy.

Author: Bright Agbelengor

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In separate videos posted to YouTube, Christian artistes in their respective countries collaborated to record country versions of Elevation Worship, Kari Jobe and Cody Carne’s “The blessing” from their homes. The lyrics of the song are from the priestly blessing the LORD commanded Aaron and his sons to speak over the children of Israel in Numbers 6:24-26.

The videos have since gone viral with many views and shares.

The lyrics to the song are:

The Lord bless you
And keep you
Make His face shine upon you
And be gracious to you
The Lord turn His
Face toward you
And give you peace

The Lord bless you
And keep you
Make His face shine upon you
And be gracious to you
The Lord turn His
Face toward you
And give you peace

Amen, amen, amen
Amen, amen, amen

The Lord bless you
And keep you
Make His face shine upon you
And be gracious to you
The Lord turn His
Face toward you
And give you peace

As we receive, we agree, amen

Amen, amen, amen
Amen, amen, amen (amen, amen)
Amen, amen, amen
Amen, amen, amen

May His favor be upon you
And a thousand generations
Your family and your children
And their children, and their children

May His favor be upon you
And a thousand generations
And your family and your children
And their children, and their children

May His favor be upon you
And a thousand generations
And your family and your children
And their children, and their children

May His favor be upon you
And a thousand generations
And your family and your children
And their children, and their children

May His presence go before you
And behind you, and beside you
All around you, and within you
He is with you, He is with you

In the morning, in the evening
In your coming, and your going
In your weeping, and rejoicing
He is for you, He is for you

He is for you, He is for you
He is for you, He is for you
He is for you, He is for you

Amen, amen, amen
Amen, amen, amen (may His favor)

May His favor be upon you
And a thousand generations
And your family and your children
And their children, and their children

May His presence go before you
And behind you, and beside you
All around you, and within you
He is with you, He is with you

In the morning, in the evening
In your coming, and your going
In your weeping, and rejoicing
He is for you, He is for you

He is for you, He is for you
He is for you, He is for you
He is for you, He is for you
He is for you, He is for you

He is for you
Oh He is for you

Oh (amen, amen)

Amen, amen, amen
Amen, amen, amen

May His favor be upon you
And a thousand generations
And your family and your children
Their children, and their children (may his presence)

May His presence go before you
And behind you, and beside you
All around you, and within you
He is with you, He is with you (in tHe morning)

In the morning (in the evening), in tHe evening
In your coming, and your going
In your weeping, and rejoicing
He is for you (He is for you), He is for you (He is for you)

He is for you (He is for you), He is for you (He is for you)
He is for you (He is for you), He is for you (He is for you)
He is for you, He is for you
He is for you, He is for you

Lyrics source: Lyricfind.com

Author: Anne Coleman

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Mr Ametorgoh was speaking at the second edition of the Digital Church Summit in Accra on the topic: “Building Your Virtual Ministry.”

Other recommendations include using mobile messaging for quick alert and information, blog to educate and inform, develop mobile application to connect instantly, preaching using podcasting, streaming and receiving online payments.

The Digital Church Summit is the largest annual event where pastors, church workers and Christian Organizations are trained and equipped with digital marketing solutions, online tools and technological innovations, to enable them to promote their ministries, spread the gospel, manage their activities and reach out to their target audience.

The content areas for discussion was focused on: Digital Marketing, Social Media, Mobile, Church Management Software and E-Commerce, and online payments.

The rest are Podcasting and E-Publishing, Content Marketing, Live Broadcasting and Projection, Digital Media Department and Church communication.

He said as pastors, they have a mission and a calling to fulfill in this dispensation and this calls for a new way of connecting and reaching out to the world.

“Online is the new field for souls,” he added.

Mr Ametorgoh, who is also the Chief Executive Officer of PopOut, called on them not to be left behind in using online tools to grow their ministries, urging them to get online, be effective and win souls.

He expressed the hope that the event will become the largest gathering of Pastors, Church leaders and Church workers across Africa in the next three years, where they would be trained to use digital innovations to empower their Ministries.

“I can foresee this event bringing people from across Africa and the world to Ghana to learn how to use digital innovations to drive their ministries, and boost digital inclusion,” he said.

He challenged Pastors, Church leaders and their digital media workers to adopt digital innovations to grow their Churches, spread the gospel and transform the way they operate their ministries.

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