$1m, €300k & Millions of Cedis Stolen from Cecilia Dapaah’s Home at Abelemkpe In Accra

 Two house helps of Cecilia Abena Dapaah and her husband, Daniel Osei Kuffour, are before an Accra Circuit Court, for allegedly stealing monies and items running into millions of Ghana Cedis.

The said monies were allegedly stolen from the couple’s room in their house at Abelemkpe, a suburb of Accra, in the Greater Accra region.

18-year-old Patience Botwe and 30-year-old Sarah Agyei allegedly stole the monies and personal effects of the couple, between the months of July and October 2022.

The first accused, (A1) Patience, also has her current and former boyfriends, as well as her father, all being dragged before the same court.

Patience and Sarah (A2), are charged with one count of conspiracy to commit a crime and five counts of stealing US$1 million, €300,000 and millions of Ghana cedis.

Within the same period, Patience and Sarah allegedly stole personal effects of Madam Cecilia Abena Dapaah, which included assorted clothes, valued at GH¢95,000, handbags and perfumes,

The rest are jewelleries valued at US$95,000 from Cecilia Abena Dapaah.However, Patience alone, within the same period stole six pieces of Kente cloth worth GH¢90,000 and six set of men suits valued at US$3,000 which are properties of the minister’s husband.

Benjamin (A3), 29 years old, a plumber, has been charged for dishonestly receiving GH¢180,000, Kweku Botwe (A4), 65 years, a trader, also dishonestly receiving GH¢50,000 and Malik Dauda (A5), 23 and unemployed, dishonesty receiving GH¢1 million.

As earlier stated, the monies mentioned are all properties of the Cecilia Abena Dapaah and her husband, stolen from a bedroom that she shares with her husband.

All five accused persons were arraigned before an Accra Circuit Court, presided over by Susana Ekuful on Thursday, July 20, 2023.

Their pleas are yet to be taken, but Sarah has been admitted to bail in the sum of GH¢1 million, with two sureties. The sureties are to deposit their Ghana cards with the registrar of the court.

Her Honour, Susana Ekuful, further stated that the bail condition is subject to review by the substantive judge, as she was serving as a relief judge.

Patience, together with her alleged boyfriends and father, had been remanded into lawful custody.Sarah was granted bail because she is a breastfeeding mother.

Brief facts

The court was told in the amended charge sheet and brief facts that Patience, also known as Maabena, was a house help of the complainants, Daniel Osei Kuffour and his wife, Cecilia Abena Dapaah.

The court was further told that Sarah was also a former house help of the complainants.

Her Honour Susana Ekuful was told that the complainants reported the case to the police somewhere in June, this year, after detecting theft of cash and their personal effects.

Preceding the report, Patience was caught to have opened and entered the couple’s room with a duplicate key.

A1 was caught by Mr Kuffour, who returned from town only to find out that their bedroom was opened, as well as hearing an unusual noise coming from it.

The first complainant, Mr Kuffour, entered the room and found A1 hiding behind the door.

It was after this incident that the complainants detected that some of their properties were missing.

A1 was arrested and released on police enquiry bail, but unfortunately, went into hiding with her boyfriend, Benjamin, in Tamale.

While in Tamale, the love birds allegedly rented a 3-bedroom apartment at the cost of GH¢105,600 as well as a store at the cost of GH¢120,000.

The police arrested her upon intelligence and on a spot search conducted in their apartment led to the retrieval of US$40,000 and GH¢72, 619.70.

Patience allegedly bought 3-bedroom house at a cost of US$70,000 at Amrahia and furnished it with the following brand new items – a double-decker refrigerator, water dispenser, a television set, washing machine and a chest cooler among others.

She also bought Hyundai Elantra at the cost of GH¢80,000 for Benjamin who also sold it to purchase Honda Civic.

A1 also gave her father GH¢50,000 and GH¢1million to Malik (ex-boyfriend.)

The court heard that A1 implicated Sarah during interrogation that she was her accomplice.

Thus, when they were working together in the complainants’ house, A1 used to keep watch at the main gate to enable Sarah to enter the couple’s room to steal, after which they shared the spoil.

Sarah was arrested at Budumburam and during investigation, it came to light that she used her portion of the stolen money to build 3-bedroom house at where she was arrested.

The case is adjourned to August 2, 2023.

Source: The Chronicle

Ghana's former sanitation minister arrested in corruption probe

 

By:Fraser JACKSON|Camille NEDELEC

A former government minister is investigated for corruption in Ghana. The inquiry comes after Cecilia Abena Dapaah reported her housekeeper for stealing a large sum of money, but prosecutors want to know where the money came from. 

A Conversation with students and alumni of National Union of True Faith Church

 In most churches around the world, students have been at the forefront of trying to find solutions to conflicts and disputes that usually engulf their churches. The Faith Church (Gyidi Church) since its establishment more than nine decades ago has disintegrated into more than 40 sects. The disintegration has become a major concern to both members and non-members. For example, in 2004 Appeal Court judge Justice J. A. Ansah made the following remarks in his ruling of case involving two factions:

‘A church that had enjoyed peace and tranquility during the days of its founder Samuel Brako and his immediate successor Isaac Asirifi, suddenly found itself embroiled in a multi-faceted dispute. The record of proceedings alone spanned four hefty volumes and I wonder where the trial would have been by now had it been conducted and held in an ordinary court where proceedings are manually recorded. When the trial concluded finally hopes were that the parties would accept the verdict in the best of faith and leave matters in the hands of He whom they have known, trusted and believed, but the losing side has launched an appeal against it. Well, they may be exercising their legal rights in a court of law hoping that their cause might be vindicated and justice done to them in accordance with the laws of the land…The bone of contention between the parties was over who should be held the proper General Superintendent of the Church, and also whether or not a faction had seceded from the main Church to found its own, and thirdly whether if there was in fact a secession, the break-away group could maintain ownership of properties of the Church as their own.’

Because of these concerns I have decided to generate a healthy discussion among students of the various denominations who are likely to be future leaders about the roots of conflicts, disputes and schisms and what can be done to avert it. I joined the National Union of True Faith Students (NUTFS) WhatsApp platform on 10 January 2022. Before joining the platform I was told that since its establishment about four years ago, no important and intellectual discussion ever took place and that the platform has been reduced to members only offering birthday wishes to one another. I wanted to revitalise the platform and for members to put their academic acumen to good use. 

On 12 January 2022, I asked the following questions: 1) WHAT ARE THE SOURCES OF CONFLICT AMONG MEMBERS OF THE GYIDI DENOMINATIONS; 2) WHAT IS THE IMPACT OF THE CONFLICT ON THE DEVELOPMENT OF THE CHURCH; 3) HOW CAN WE END THE CURRENT CONFLICT; 4) HOW CAN WE AVERT FUTURE CONFLICT?

One member by name Kyeimens [Kyei Mensah] wrote: ‘Snr to help me answer your qtns [questions], I need clarity from your #3. What is d [the] current conflict?’

I responded by saying ‘Currently there are ongoing litigations, disputes and associated violence among some of the denominations. About a week ago something serious happened in Bonweri. Loss of life was only averted because of the wise decision by one of the leaders.’

Another member who goes by WhatsApp name Gyidi Asare ‘If Mr Lord would want to define what “Gyidi” means in his question, it will give proper context to what we are talking about.’

I responded by saying that ‘Gyidi means all those denominations that trace their root to Faith Church and those who attend these denominations who call themselves Gyidifo and Gyidini’.

Gyidi Asare responded ‘Ahah!!... so we are talking about a bigger tree...  here , so the context of “Gyidi” is very clear now. I am a TFCI member, and about 90 per cent of people on this platform are TFCI members. So it is good that we now know what *Gyidi* your question means... So that nobody would confuse the definition of Gyidi in the question for TFCI.’

Another member by name Samuel Twum wrote ‘I think you should rather clarify your question to Gyidi you are referring to. It’s an indisputable fact, we all know the divisions that has hit the TFC’. 

I asked Samuel Twum the following question: ‘Is TFC the only GYIDI denomination that has suffered schism?’

Kyeimens [Kyei Mensah] answered ‘Not really, bt [but] it [is] important that we situate the discussion and not enter into generalisation. How do we get value from d [the] discussion wen [when] I begin to tlk [talk] abt [about] New True Faith, Saviour Church and others tlk abt the other denomination. Let's not forget most of us here are TFCI’

Samuel Twum replied Kyei Mensah ‘There are TFCI, TFCE, NTFCI, TFR, TFSC, TFL Etc..Kindly specify which of these you’re referring to so that we don’t end up discussing issues ignorantly’.

I asked Samuel Twum ‘Please which of them do you want to discuss?’ And added ‘We want to understand why there are conflicts in the Gyidi denominations. This suggests that conflict is not peculiar to one denomination. Hence the question:  What are the sources of conflict among members of the Gyidi denominations. Why do we have conflict in almost all the Gyidi denominations? What accounts for the conflict in the Gyidi denominations? We are not limiting ourselves to one denomination. The question is clear. You can select any of the denominations you are familiar with and discuss the sources of its conflict.’

One member by name Philip Mensah who wanted members to focus on the question and discuss it with seriousness and sophistication wrote: ‘That would comprise general information that do not contribute to objective of the study unless you would want to set as control variables.  With Mr. Lord's question, we are all aware that there are divisions in Gyidi, and he has defined Gyidi as not limited to a particular denomination. If could ask if he is referring to inter-denomational conflict or intra.....’

In a reply to Philip Mensah, I wrote ‘I like your last point intra-denominational conflict and inter-denominational conflict. The sources of intra and inter may be different or related. There are two broad types of conflicts 1) Conflict within a particular denomination (intra) e. g. New True Faith Church International. 2) Conflicts between two or more denominations (inter) e.g. Saviour Church-Nyanyano vs Saviour Church-Osiem. Both of them impact on the Gyidi as a brand.’

Gyidi Asare in agreement with Kyeimens wrote ‘Information should be properly channel[led] to the right audience... Of what relevance/value is whatever happening in Saviour church or New True Faith Church offering people on this platform?’

I asked Gyidi Asare ‘Were you at the Konongo Convention in somewhere in 1998? I mean the TFC convention’. 

Gyidi Asare’s answer was ‘I was probably not born, or even a member of TFC...’

I responded to Gyidi Asare by stating that ‘That is why you think what happens in Saviour is of no value to you’.

Gyidi Asare ‘Tell us if you know what the value is?’

This is why I asked Asare whether he was at the Konongo Convention. At the Konongo Convention, members of the town who were pro-NPP decided not to open their homes to the True Faith Church because they had been informed that the Gyidifo were pro-NDC. This forced the leadership of the church to mount large public address system and went through the town to announce that they were not affiliated to any political parties in the country. The announcement therefore convinced the town’s citizens and they offered accommodation to members of the church. Similar thing happened when Faith Salvation Church went to Mampong in Ashanti Region. 

Gyidi Asare wrote again ‘Saviour Church is different from TFCI, and this is a widely known  fact’

I said yes but ‘It is also called Gyidi. Gyidi is a brand whatever happens in one sector can positively or negatively impact on the other sector.’

Gyidi Asare replied ‘I disagree, and I believe many of us here share the same view’.

Kyeimens concurred with Gyidi Asare ‘Well I disagree, thats why we have diff [different] names. We may agree on some believes [beliefs] bt [but] doesn't make us same. He added ‘Mr Adusei what relevance wil such generalised discussions of over 30 sects yield on this platform?’

I responded ‘Your disagreement doesn’t negate the fact that Saviour is also called Gyidi’

Gyidi Asare who by this time appears to have done some google search about me came back with more surprising statements 

Gyidi Asare ‘Your [referring to me] writeups impugn a lot of hiden disdain for anything apart from Savour church (aka the original). So your questions are really grounded on these believes. So I dare say, that you did not come to the table of "discussions" with open mindedness. You came with a clear cut entrenched position. Anyway, maybe I am belabouring the point. (these are pure intellectual discourse, no hard feelings). 

I asked Gyidi Asare ‘Where did I write that “Gyidi nyinaa yɛ pɛ"? Where? In this short minutes you have moved from “Gyidi nyinaa yɛ pɛ” to open minded. You earlier said my question was misplaced. Yet hasn’t attempted to even answer a fraction [of the] 4 questions I put on board.’

One member going by the name Mr. TinTin tagged and replied to my statement ‘Your question was never misplaced’.

Gyidi Asare in a response to my statement wrote ‘there are 110 people here on this platform... and If your question has not raised any engagements beyond 10 people, shouldn't that tell you something?  over generalisation, what happens in any gyidi affects all. Were you at Konongo 1998 hyiamuu etc etc. Saviour mu nsɛm efa me ho bɛn?? New True Faith Church mu nsɛm ɛfa me ho bɛn? Faith Salvation mu asɛm ɛfa me ho bɛn????? [to wit what do matters in Saviour, New True Faith, Faith Salvation concern me?]

Another member by name Emmanuel Darkwa Jr in agreement with Asare added ‘TFCE, NTFCI, TFR, TFSC, TFL Etc..Mu nsem nsem ɛfa me ho bɛn?

Gyidi Asare this time extended his arguments to members of the church on other platforms saying they all talk from their head anyhow ‘On all the other platforms, I bet you have not received these kinds of questions, and they all start talking about the so-called problems, everyone talking from their head anyhow with various audio recordings... Here we put questions to strict value-for-time analysis...’

Kyeimens finally tagged the main question and asked the following ‘Mr Adusei your answer to qtn 3 clearly shows u hade a very fair idea of wat [what] d [the] conflicts are, I also knw [know] for sure u appreciate the source of such conflicts and d solution. So why do u ask qtns [questions] u have answers to?’

Gyidi Asare quickly replied Kyeimens ‘To educate us??’

Kyeimens replied to Gyidi Asare ‘Well maybe open mindedness or impugned to be less diabolic’

To be continued…

The Gyidi Church History: Opanin Isaac Kwadwo Asirifi aka Dadeako

Opanin Isaac Kwadwo Asirifi known popularly in the Gyidi Church as Dadeako was born to Opanin Kwame Appiah and Madam Mary Yaa Henewaa. In 1958, Emeritus Professor C. G. Baeta went to Osiem to interview Opanin Asirifi. In the interview, Opanin Asirifi told Baeta that he was 40 years old [1]. Prof Kofi Asare Opoku also notes that Dadeako was born in 1918 which is in tandem with Baeta’s assertions [2]. However, according to Kwasi Boateng and Nicholas Adom, both members of the Saviour Church, the man of God was born in 1912 [3]. When Opanin Asirifi died in 1997, the obituary read that he was 85 years suggesting that he was born in 1912.

When Opanin Asirifi was in his teen years he was sent to Gyakiti near Akwamufie for apprenticeship and he specialised as a blacksmith. After three years in Gyakiti, he went to Kumasi to continue to professionalise his skills. In 1933, he joined the Gyidi Church (Faith Church) which was flourishing under the leadership of Opanin Samuel Brako. Dadeako became Brako’s Bible reader or “kenkani” in the Akan parlance. He became very close to Samuel Brako. Brako sent him on many errands including conducting service on his behalf. Samuel Brako prayed for Dadeako and God anointed him with the power of the Holy Spirit, as a result Dadeako became a very powerful prophet in the church. He had the gift of exorcism meaning he could cast demons. 

Dadeako lived with Samuel Brako for years until he married his first wife Maame Botwe. Few years later, he married his second wife by name Maame Ashia. Around the mid-1940s, Samuel Brako died and some of his aides including Opanin Asirifi wanted to succeed him. There was therefore a power struggle between Dadeako and some of the leaders in Kwahu, Asante and Akuapim. Efforts were made at the Kukuom Convention to resolve the leadership crisis but there was no agreement. At the Obogu Convention, the succession batte re-surfaced. The other leaders said they would not allow Dadeako to lead the church because he had two wives. The misunderstanding was not resolved and the church split into two with Dadeako leading one of the factions.

Dadeako returned to Osiem and named his faction as Saviour Church which continued to use Osiem as the headquarters. The other faction led by Opanin Yaw Dankwa, Abraham Nsiah and Emmanuel Obeng became known as True Faith Church with Kwahu Praso as its headquarters. Both factions call themselves Gyidi.

Dadeako was backed by several leaders and members in Akyem, Fante and Asante. They included John Kwaku Badu brother of Samuel Brako, Prophet Peter Mensah  aka Obotan of Kumawu, Pastor Stephen Doughan of Gomoa Fetteh and Opanin Stephen Yaw Atta of Agogo. Dadeako was also supported by several of the prophets in Osiem including Prophet Kwaku Emmanuel son of Samuel Brako and Nana Kwasi Gyan.

Dadeako set about building the church. He oversaw the expansion of the church to every part of Southern Ghana. Indeed, through his energetic leadership, several branches of Saviour Church were opened across the country including Subriso, Nnadieso, Nkawnkaw, Accra, Kumasi etc. 

His prophetic work continued and this made him a revered figure in the church. Many people with several spiritual, social and economic problems came to him and their problems were addressed. Because of this prolific prophetic power, many people began to call him Dadeako, particularly since the early 1980s. Today, many of the youth even think that Dadeako was his real name but it was a title or an accolade given to him by members of the church. 

Opanin Asirifi also set about developing the church’s infrastructure at Osiem. For example, he initiated the building of a new house of God project at Osiem and got it completed. He constructed a large platform that was cemented with durable materials. The platform became the avenue for the church’s convention. Road was constructed from the main Osiem-Bunso Road to the mission. He got the whole mission from Maame Akosua Kobua’s house to the new house of God cemented. He worked tirelessly with the leadership of the Osiem community and brought electricity to Osiem and ensured that most of the houses were connected to the grid. In the 1990s, he constructed boreholes in the mission and made water available to everyone. 

He encouraged the branches of the church to go into farming, as a consequence theft and other crimes were absent in the church. Under his leadership, some changes were made to the liturgy of the church. For example, in the 1970s, new musical instruments were introduced that changed the nature of the church’s songs. 

Elder Asirifi died on 12 November 1997 at Nkoranza and was brought to Osiem for burial. He left behind about 50 children and about 150 grandchildren.  His death in 1997, led to a power struggle between his son Prophet Elijah Kofi Asante and Opanin Abraham Kwaku Adusei leading to a split of the church into two. 

Notes

1] Baeta, С. G. 1962. Prophetism in Ghana. A Study of some ‘Spiritual’ churches. London, S.C.M. Press, p. 66

2] Opoku, K. A. 1970. A Directory of Spiritual Churches in Ghana. Research Review (Legon) 7, pp. 98-115.

[3] Boateng, K. and Addo, N. not dated. Saviour Church of Ghana: Organisation and Spread, p. 4.

Written by Lord Adusei

The Gyidi Church History: Who was Prophet Kwaku Emmanuel?

Last week, when I wrote a short piece about my great grandfather Samuel Brako the founder of the Gyidi Church, I was asked about Prophet Kwaku Emmanuel and what relations he had with Samuel Brako. I was also asked about the relationship between Prophet Emmanuel and Opanin Abraham Kwaku Adusei, the General Superintendent of (the) Saviour Church of Ghana. In this short article I answer both questions. 

Prophet Emmanuel Kwaku Adutwum (popularly called Agyaaku by members of the church and Paaku by his siblings) was the fourth child of Mary Akosua Gyamfuah and Samuel Kwame Brako the founder of the Gyidi Church. Samuel Brako and Gyamfuah had 11 children. The first one was Boatemaa who died when she was still a baby. The couples had another daughter whom they named Sarah Akua Konadu (popularly called Awoyaa). Then they had another daughter whom they called Akua Mansa Adutwumwaa. Next they gave birth to a fourth child who was a boy and they named him Emmanuel Kwaku Adutwum. Emmanuel was named after Samuel Brako’s maternal uncle Kwasi Addae Adutwum, hence he was called Emmanuel Kwaku Adutwum.

The birth of Kwaku Emmanuel was foretold through a prophecy. The prophecy came to Samuel Brako that he would give birth to a son who would be a renowned prophet and a man of God. Not long after the prophecy, Mary Gyamfuah conceived and gave birth to Emmanuel. Before Emmanuel was born, there were very few prophets in the Gyidi Church, but 90 days after his birth he was sent to church for christening. During his christening, the Holy Spirit fell on almost all those who had gathered and from there the number of prophets increased considerably in the church. 

Prophet Emmanuel started his prophetic ministry at a very young age. When he was just eight years old, he performed his first miracle by resurrecting a dead person at Osiem. He continued in the prophetic ministry until his father died. After the death of Samuel Brako in mid-1940s, there was a power struggle between some of his aides especially Opanin Isaac Kwadwo Asirifi on one hand and Opanin Barnabas Yaw Dankwa, Abraham Nsiah and Emmanuel Obeng on the other hand. There was attempt to resolve the matter at Kukuom which during colonial time was part of Ashanti but they could not reach any amicable conclusion. During a convention at Obogu in Asante Akyem, the leadership succession matter came up again but they could not reach a final agreement and the church split into two. Opanin Asirifi’s faction became known as Saviour Church while Elders Dankwa, Nsiah and Obeng’s faction became known as True Faith Church. 

Prophet Kwaku Emmanuel joined Opanin Isaac Asirifi and both men teamed up to work together. Between 1949 and 1959, Saviour Church expanded to several parts of the country. Emmanuel as a prolific prophet became the centre of the prophetic ministry in the church. In 1958, Emmanuel and Prophet Peter Mensah (Obotan) of Kumawu resurrected a woman by name Madam Yaa Manu at Kumawu Abotanso. However, Emmanuel and Isaac fell out and Emmanuel left Saviour Church but he did not join True Faith Church straight away. Because Samuel Brako originally came from Juaben in Ashanti, Emmanuel moved and lived at Nkyiripoaso near Juaben and did not seek to join the church until in 1980 when God sent Prophet Elijah Amaning of Besoro near Kumawu to inform Emmanuel to join True Faith Church. He joined True Faith Church and continued his prophetic ministry. 

In 1986 he joined Opanin Abraham Kwabena Nsiah of Asamang when he set up Faith Salvation Church. In 1988, he left Faith Salvation Church and formed United Faith Church but rejoined True Faith Church later on. Many people inside and outside Ghana heard of Emmanuel’s powerful prophetic work and they visited him at Bethel near Nkyiripuaso where Samuel Brako had established a cocoa farm. He continued to work until he died on 22 November 2013. He is considered one of the greatest prophets ever to emerge in the entire Gyidi Church. The miracles he performed are recounted in an upcoming book. 

Who is Opanin Abraham Adusei to Emmanuel Kwaku Adutwum?

Opanin Samuel Brako had several brothers. One of them was Opanin John Kwaku Badu (popularly called Akokora Badu or Nana Badu). In fact, Opanin John Kwaku Badu was the youngest brother of Samuel Brako. Opanin John Kwaku Badu and his lovely wife Madam Sarah Adwoa Oforiwaa gave birth to Opanin Abraham Adusei the current leader of The Saviour Church of Ghana. Therefore, Samuel Brako is Opanin Abraham Adusei’s uncle. As stated above Samuel Brako gave birth to Kwaku Emmanuel and Brako’s brother Nana Badu gave birth to Adusei. Therefore, Pastor Abraham Kwaku Adusei and Prophet Kwaku Emmanuel are cousins.

Written by Lord Adusei

Samuel Brako and the Gyidi Church: My little kept secret family history

In 1914, my paternal great grandfather Samuel Kwame Brako (of blessed memory) founded a church at Osiem in the Eastern Region that today is known in Ghana and the world-over as Gyidi. Gyidi is the first Sabbath-based (Saturday-based) Church to be established in the Gold Coast independently by an African. 

Before founding the Church, my great grandfather was a member of the Methodist Church at Osiem and served as its campanologist. In the second decade of the 20th Century, he received series of revelations from the Lord Jesus Christ that culminated in the founding of the Gyidi Church. For more than three decades, Prophet Samuel Kwame Brako and his associates developed the church and spread it all over Colonial Ghana. Samuel Brako fashioned out a particular liturgy based on the belief of Jehovah God, Jesus Christ, the Holy Spirit and the Bible (Old and New Testament).

Many who know the Gyidi Church know it as a respected, Bible-based, Holy Spirit-filled church. It preaches salvation to mankind through Christ and teaches all its members to be God-fearing, honest, objective, and live sin-free life.

Because members of the church wear long red robes in most occasions except on Saturdays where we wear white robes, the church is known to many as Gyidi Kɔkɔɔ. In the scholarly literature, the church is usually called Memeneda Gyidifo (Saturday Believers), Gyidi Kɔkɔɔ (believers who wear red), Saviour Church, and True Faith Church but it is same Gyidi church. 

When my great grandfather died in the 1940s, there was a power struggle among some of his senior aides to succeed him. As a result of the succession struggle, the Church split into two: Saviour Church with its headquarters at Osiem, Akim, and True Faith Church with its headquarters at Kwahu Praso in Kwahu, Eastern Region.

Today, both the True Faith Church and Saviour Church are alive and well and are continuing the work of its founder and leader. Currently both Saviour Church and True Faith Church have a total membership of between 200,000 and 300,000. Saviour Church has more than 375 branches across Ghana. True Faith Church has a similar number in Africa, Europe and North America. 

I was born into the church, have grown in it, have studied its principles and I have come to acknowledge that it is indeed a church that helps its adherents to obtain heaven. Asomdwoe (Peace be unto you all).

Written by Lord Adusei

Samuel K. Brako: Founder of The Saviour Church of Ghana & True Faith Church of Ghana (aka Gyidi Asɔre)

In 1875, the young Samuel Brako (also called Kwame Panin), his mother Afrah, uncles, other siblings and other family members migrated from Juaben in the Ashanti Region during the Second Kumasi-Juaben War of 1874-1875. The defeat of Juaben forces led the people of Juaben, Effiduase, Asokore, Oyoko and other communities to migrate to  Akim Abuakwa in the Eastern Region under the leadership of King Asafo Agyei of Juaben. The mother of Samuel Brako and his uncle Kwasi Addai Adutwum settled at Osiem, near Old Tafo in Akim Abuakwa during the reign of King Amoako Atta I of Kyebi. [1].

In 1914, an angel appeared to Samuel Brako at Osiem where the Methodist Chapel's bell stood and informed Samuel Brako that he had been sent by the Lord Jesus Christ to instruct him to establish a church whose members would worship on Saturday. Samuel Brako before these revelations was originally a member of the Methodist Church at Osiem and functioned as one of the church’s colporteur. Initially Samuel Brako faced a lot of opposition from the established churches and his own uncles at Osiem that caused him to move from place to place within the Osiem township. His uncle Kwasi Addai Adutwum whose house Brako and his wife lived disagreed on the formation of the new church. He threw out Samuel Brako and his wife from his house. This made Brako to move and settle at a place  called Kubaase part of the Osiem township. He faced hostility from the people here too. He eventually crossed the Subi River and settled near the Bososo-Begoro Road, (where the present Seventh Day Adventist Church is located at Osiem) and settled there. This location was called Asuogya during Brako’s time but it currently called SDA.

During the early years of the church’s formation, members worshipped alternatively on Sunday and Saturday and with a lot of laxity however, the year in which his son Prophet (Odiyifo) Emmanuel Kwaku Adutwum was born, it became official that the Church would observe the Sabbath with little or no work done on that day. Samuel Brako did not worship with the SDA Church neither was he ever taught by them. Several sources within SDA and the Faith Church indicate that the Faith Church was founded wholly by Samuel Brako as an independent church and Brako only met SDA officials in the 1930s as part of the efforts to merge both Sabbath churches. In fact, at the time of the founding of the Faith Church, there was no SDA Church in the Akim Abuakwa and Koforidua area. SDA only came into being in the Akim and Koforidua areas after the merger efforts failed in 1934 [2].

In 1936, a year after the birth of Samuel Brako’s twins, he bought a large property (which was being used as a cocoa-shed) from the cocoa brokering company Swanzy and used it as a worship centre and also as a dwelling place. [3]. Most of Samuel Brako’s elders lived in this building with him. And it was at this location that the Church became fully established. Samuel Brako also secured permission from Nana Kwaku Agyei (the chief of Osiem) to use the land surrounding the Swanzy building to establish a mission. The chief agreed and many of Samuel Brako’s followers settled there and built their own houses (at present day Saviour Church Mission). Those whose houses are still found in the mission are Papa Gyan, Papa Bonti, and Papa Joshua Darko, John Kwaku Badu (Brako’s brother), Opanin Isaac Kwadwo Asirifi. (Osiem currently has the following residential zones: Afigya, Nsuo Ase, Kubaase, Asantefoɔ mu, SDA, Gyidi, Atwomaa krom, Zongo, Ayigbe town, ECOMOG. During Samuel Brako's time Afigya, Kubaase, Nsuo Ase formed the main part of the village).

Elder Samuel Brako later received one Akokora John from Huni-Valley. The two had not known each other personally. According this account, Akokora John went to Osiem to strengthen Samuel Brako. He was very reluctant to travel to Osiem because it was planting season and wanted to finish clearing the bush and the planting season before moving. The LORD understood his reason for being reluctant and by a miracle shortened the time his corn/maize took to germinate, grow and mature. After this demonstration of the LORD’s power, he quickly harvested their crop and moved to Osiem to join Samuel Brako in building the Church. In 1932, Samuel Brako also received the Kroffa brothers (Samson and Edward) who were staunch evangelists. The Krofas were helpful in planting the Church in many parts of the country [4]. 

Brako’s wife (Mary Akosua Amonu Gyamfua), his children (Sarah Akua Konadu, Akua Mansah, Prophet Kwaku Emmanuel, Kofi Sem) his brothers Kwaku Adu and Kwaku Badu (the father of Abraham Kwaku Adusei the current head of Saviour Church of Ghana) and his in-laws including John Kwasi Owusu Atobra, and Kwasi Sakra (who were Brako’s brothers in-law, brothers to Amonu Gyamfua), and Kwaku Adu a nephew of Brako were instrumental in laying the foundation of the church. 

Other prominent members whose contribution was crucial were Pastor Appiah Dankwa [5], Elder Jacob Kwaku Agyei, John Kwasi Mensah (from Nkyiripuaso near Juaben, and the first ordained baptist in the Church and the father of Brako’s wife), Papa Gyan whose son Kwasi Gyan (was a prominent prophet and a relative of Brako’s wife), Moses Mossi Baanie, Elder Kwasi Beremfo, Papa Bonti, Papa Joshua Darko, Elder Ayitey, Papa Afrifa, Elder Yaw Abrokwah, Elder Duodu (a staunch evangelist and husband of Brako’s daughter Mansah), Elder Kwasi Agyapong Mensah, and Eshun Mensah (a Fanti, a singer and the composer of the Church’s early lyrics) [6]. Eshun Mensah was also Samuel Brako’s secretary (“krakye”) and a prominent evangelist who is credited with the growth of the church in many parts of the country. Opanin Isaac Asirifi was Samuel Brako’s Bible reader (“kenkani”) and lived with Samuel Brako). Ofori Duodu, the son-in-law of Samuel Brako also used his Spiritual gift as an evangelist to preach the word of God to many people in the Akim Abuakwa area. Elder Yaw Abrokwah who was a singer and a prominent prophet left his dwelling at Old Tafo in Akim Abuakwa and moved to Osiem so he could work with Samuel Brako [7]. Elders Emmanuel Obeng, Yaw Dankwa and Kwasi Mensah Agyapong of Amua also strenuously worked with Samuel Brako in establishing the branches in the Kwahu area. The Agogo branch of the Church was established through the pastoral effort of Elders Stephen Atta, Opanin Kone, and (Acheampong who once served in the Agogo Palace). Elder Abraham Nsia of Asamang in the Ashanti Region was also instrumental in the growth of the church in the region.

Women also played important role in the early years of the Church. Apart from Amonu Gyamfua (Samuel Brako’s wife), other women who worked tirelessly with the men included Akua Moomo (a sister to Amonu Gyamfua), Maame Akua Esua, Maame Dansoa, Maame Afua Hum,  Maame Yaa Henewaa and Maame Afia Ansah (a singer and a direct sister of Opanin Issac Asirifi). 

Samuel Brako, the Krofas and their co-workers laboured day and night to bring the gospel of our Lord Jesus Christ to countless others. They preached the gospel to the people of Osiem and the surrounding villages including Old Tafo and Kukurantumi telling them to refrain from alcohol, adultery, adulatory, fornication, theft, and anything that corrupts the body. Brako entreated his followers to pay special attention to holiness, righteous, spiritual growth, fasting, prayers, love and charity.

God filled Samuel Brako with his power (Holy Spirit) and he performed  many miracles including one that caused almost the entire Agogo community in Ashanti to convert to Gyidi. Through the healing power of the Holy Spirit the sick were healed, demons were cast, and many souls were saved from the destruction of alcohol. Because of the presence of the Holy Spirit in their midst members hardly ever got sick and hardly visited the hospital. Indeed, the gospel message preached by Samuel Brako and his lieutenants was so much backed by the total power of the Holy Spirit so much so that it earned them the Akan phrase “kyiri bentoa” which translates as people who have no need for physicians. People feared to sin because as soon as the sin was committed the Holy Spirit would reveal it to the prophets who in turn inform the leaders. The prophets spent most of their time interceding on behalf of the members. No one was paid for doing their job. Founder Samuel Brako preached to members to be content with what they always have. 

Under the able leadership of Samuel Brako the Church spread to other parts of Ghana including Kwahu, Akuapem, Fante, Asante and Brong Ahafo. Because of lack of transportation networks most of these places were reached by means of walking. For instance when moving from Akim to Ashanti, Samuel Brako and his team would take the sleeper train from Bososo to Boankra and do the remaining journey by foot. In the early years of the church, it spread mostly through the Akan communities especially the villages but it soon reached the towns.

 

Church Doctrine and Organisation

The Church was founded as a Spiritual Church and as such God, Jesus Christ and the Holy Spirit are to be revered. Both the Old and New Testaments of the Bible are recognised as the main source of scriptural authority on which teachings are based. In other words, the Church draws heavily from the New Testament and also the Old Testament. Apart from worshiping and observing the Sabbath on Saturday, Founder Samuel Brako was instructed by the Holy Spirit to let his followers treat the meeting place as a holy place in line with God’s encounter with Moses (Exodus 3:5) and Joshua (Joshua 5:15) in which both leaders were instructed to remove their sandals before approaching God (see also Acts 7:33; Matthew 18:20). As a result members remove their sandals anytime they come into the presence of God. Removal of sandals takes place when members attend church, prayer service or in any other place connected with God. This is in reverence to God [8].

Samuel Brako was instructed to follow the guidelines established in the Book of the New Testament regarding who could be ordained a pastor or Bishop. In this regard, men only would be ordained pastors and bishops, and also to pray at every religious gathering in accordance with the teachings of the Gospel as found in 1 Timothy 2:8-14 (See the notes below for what these verses say). Through this instruction, Founder Samuel Brako ordained many men from every part of the then Gold Coast (now Ghana) to become pastors for the church [9].

New converts must confess their sins during baptism. Baptism is by total immersion. Both adults and children could be baptised. In the early years of the church’s founding, members were not burdened with payments of money such as tithe and weekly collection. Tithe payment is still prohibited. Weekly collection is still voluntary. As they are not paid, pastors and deacons must endeavour to work for their livelihoods and not expect to be paid. Payments in the form of salaries and allowances were and are still completely discouraged. The Church places more emphasis on the use of African melodies. Songs are sung in local language and there is no elaborate use of musical instruments. Water and non-alcoholic beverages are used during the Holy Communion or Sacrament rather than alcoholic wine.

The church under Samuel Brako was organised around four main ministries: The Pastoral Ministry; The Prophetic Ministry; The Evangelism Ministry; and The Music and Song Ministration Ministry. These four pillars were not separated but worked in tandem for the total growth of the Church. (This practice is still noticeable in True Faith Church and Faith Salvation, though it is less noticeable in Saviour Church). Each of the Ministry is headed by a person who is full of faith, wisdom and the Holy Spirit.The Head of the Church (severally called overseer, superintendent) is divinely appointed through prayers and request from the LORD Jesus Christ. Until recently (early 1990s) no elaborate titles (such as bishops, apostles, archbishop) were used for the heads of the various ministries. The title usually used during the early years of the church was the Akan word “Opanin” which translates as “Elder”. (Since the early 1990s, True Faith Church in particular has adopted titles such as bishops, apostles, Senior Apostles for its leaders).

Women are not to be left out in the church organisation. They are to be part of the strong Prophetic Ministry as prophets as well as the Singing and Songs Ministration Ministry. Sarah Akua Konadu, the daughter of Samuel Brako, Madam Akua Esua, Madam Afia Ansah were strong singers whose singing abilities attracted many unbelievers to the Church.

Dress Code

Men and women are to shun costly apparel and any appearance of the world. Men are to wear long robes (white robes during Sabbath days and red robes during all other days and occasions. The robes are to be of the same design. Modesty is emphasised. Women must cover their head so they can have a good relationship with God, Jesus, the Holy Spirit and the angels as is instructed in 1 Corinthians 11:2-16; 1 Timothy 2:9; 1 Peter 3:3-6 (see the reference below for what these verses say) [10].

Samuel Brako’s favourite sermons were “Love”, “Doing Charity”, “Holiness” and “Righteousness”.

 

Death of Samuel Brako and Succession 

Founder Samuel Brako died in the mid-1940s. [11]. He left behind a well-established Bible-based and Holy Spirit-driven Church with branches all the country. He also left behind 10 children (Akua Konadu, Akua Mansah, Kwaku Emmanuel, Akua Afra, Kwaku Sem, Joshua Adjei Adusei, Yaa Ataa, Yaw Tawiah Moses, Kofi Badu popularly called 13, and Afua Duku) who continued the good work of their father. According to his son Joshua Adjei Adusei, he was present when his father anointed an old man by name Elder Moses Mossi Baanie as his successor. However, Opanin Mossi was old and enlisted Elder Isaac Kwadwo Asirifi to be his assistant. Elder Moses Mossi Baanie became less active due to his age and Elder Asirifi (who was very outspoken) finally replaced him as the leader of the Church. (Elder Asirifi was not a direct relative of Samuel Brako as is sometimes claimed) but lived with Samuel Brako as a young man.

There are no known photographs of Samuel Brako but everyone who saw him acknowledges that his son Prophet Kwaku Emmanuel was the carbon copy of his dad. In other words, Founder Brako was tall and slender.

 

First Schism

However, after the death of Samuel Brako, disagreement arose between Elder Asirifi on one hand and some of the leaders especially Elder Emmanuel Obeng, Elder Abraham Nsia of Asaman, Elder Yaw Dankwa and Elder Mensah of Asuonyunu on the other hand. The disagreement centred around the Biblical teachings of 1 Timothy 3:2-4 where would-be pastors are supposed to be husbands of one wife [12].

This text concerns the qualification of a bishop. It admonishes pastors and church leaders to be husbands of one wife but Opanin Asirifi had two wives and so the leaders objected to him becoming the leader of the church and administering communion or sacrament. The disagreement was not resolved amicably and the Church split between Opanin Asirifi and the other group during the Convention at Asante Akyem Obogu. Opanin Isaac Kwadwo Asirifi affectionately called Dadeako later named his version of Gyidi “The Saviour Church of Ghana” (nkwagyesom) with the headquarters at Osiem while Elder Obeng and his group called theirs “True Faith Church of Ghana” (nokware gyidifo) with the headquarters at Kwahu Praso, in Eastern Region. Elder Yaw Dankwa anointed Elder Emmanuel Obeng as the head of True Faith Church in 1957 with Prophet Ebenezer Adarkwaa as head of the Prophetic Ministry. Elder Emmanuel Obeng died in 1966 and Elder Joseph Ampadu was divinely elected as his successor in 1967.

The two branches continue to observe the Sabbath but over the years there has been significant changes in the organisation of the two churches. As mentioned earlier, the church under Samuel Brako was organised around four main ministries: The Pastoral Ministry; The Prophetic Ministry; The Evangelism Ministry; and The Music and Song Ministration Ministry. These four pillars were not separated but worked in tandem for the total growth of the Church. (This practice is still very noticeable in True Faith and Faith Salvation, and less noticeable in Saviour Church). Each of the Ministry is headed by a person who is full of faith, wisdom and the Holy Spirit. The Head of the Church (severally called overseer, superintendent) is divinely elected through prayers and request from the LORD Jesus Christ. Until recently (early 1990s) no elaborate titles (such as bishops, apostles, archbishop) were used for the heads of the various ministries. The title usually used during the early years of the church was the Akan word “Opanin” which translates as “Elder”. (Since the early 1990s, True Faith Church first adopted the title ”Bishop” for the head of the church. This was later changed  to ”Apostle” and then to ”Senior Apostle”). Elaborate titles are still absent in Saviour Church.

Since the death of Asirifi in 1997, the Saviour Church has placed little emphasis on the prophetic ministry, whereas True Faith continues to regard prophetic ministry as a critical component of the church in line with the tradition established by Founder Samuel Brako. Opanin Isaac Kwadwo Asirifi did not let his followers know that he did not found the church. In fact, many in the Saviour Church (except the older generation) until recently did not know that Opanin Asirifi did not found the church. Elder Asirifi worked hard to erase any traces of Samuel Brako’s name from the church. This however, was not the case in True Faith Church. The True Faith Church even composed songs celebrating the immense contribution of the Founder and his elders.

There is one more significant difference between Saviour Church and True Faith Church regarding activities they organise every year. The calendar year of True Faith Church is divided into three: a Synod meeting involving pastors, deacons and church leaders usually held at the headquarters; prophetic meeting involving all the prophets is held around August every year; and annual convention which takes place around 25 December till 1 January of the New Year. The annual convention is rotated throughout the branches in the country. The Saviour Church also has synod and annual convention but not prophetic meeting. Meanwhile the annual convention always takes place at Osiem and nowhere else.

 

Other Schisms

Both Saviour Church and True Faith Church have suffered further divisions as a result of leadership and succession problems. For example when Opanin Asirifi died in 1997 one of his children by name Mr. Kofi Elia wanted to succeed him (claiming that the church was founded by his father Asirifi) but Mr. Elia was unsuccessful because the elders knew his father did not found the church and so made Abraham Kwaku Adusei, a nephew of Samuel Brako, its  new Superintendent or overseer. Mr. Kofi Elia refused to abide by the dictates of the church leadership and the matter went to court. Eventually, Mr. Kofi Elia left Osiem to go and establish his own church at Mankrong Junction and later at Nyanyano in the Gomoa District of the Central Region. (Since the death of Elder Isaac Kwadwo Asirifi, the factions of both Kofi Elia and Abraham Adusei have engaged in violent clashes sometimes involving the use of harmful objects. Millions of cedis worth of property have been destroyed and the good name of the Church has been severely tarnished.

The True Faith Church has suffered more division than the Saviour Church. In the 1980s several leaders in Ashanti Region including Elder Abraham Nsia of Asante Asamang, Magya Sampson of Bodomasi near Kumawu, Pastor Thomas of Abrepɔ of Kumasi, and Prophet Emmanuel Kwaku Adutwum broke away to form Faith Salvation Church and other denominations such as United Faith Church. Later some of the leadership of Faith Salvation and United Faith Church rejoined True Faith Church but some of the members remained to continue to operate as Faith Salvation Church. Faith Salvation has also suffered divisions to the point that there are different versions of Faith Salvation including Spiritual Faith Salvation and Reform Faith Salvation. 

The True Faith Church suffered its most devastating schism since the death of Apostle Joseph Ampadu in late 2000s. Apostle Ampadu who according to historical accounts joined the Church in 1948, was ordained a pastor in 1952, and headed the Church for more than three decades. He became the head of the church in 1967. After his death, succession battle rocked the church. In the past the church had always relied on God to determine who could be the leader after the death of the incumbent. Prophet John Owusu Achiaw was the head of the Prophetic Ministry within the Church. Owusu Achiaw was made the caretaker leader after the death of Ampadu. As head of the Prophetic Ministry, it was his duty to find out from God who was the rightful person to succeed Apostle Ampadu. Apostle John Owusu Achiaw demonstrated his interest to become the new head of the Church. 

However, after the death of Apostle Ampadu, an audio cassette surfaced in which Apostle Ampadu purportedly nominated Apostle Moses Appah to be his successor. The voice on the cassette was not questioned. However, the authenticity of the cassette was questioned since many of the leadership of the church denied knowing anything about the existence of the cassette. It was thought that Apostle Ampadu was influenced by some leading members who took advantage of his old age to record the audio in order to perpetuate the Kwahu hegemony in the Church hierarchy. Since the death of Samuel Brako and the division of the Church into two, the True Faith Church has always been led by a Kwahu one of the two dominant tribes that form the bulk of the Church’s membership. The other dominant tribe is the Asantes/Ashantis. The Ashantis have been complaining and murmuring about this Kwahu dominance for a long time and wanted the status quo changed. It is this background that made the Asantes to raise serious questions about the need for the cassette  [13]. After several meetings majority of the leadership of the Church agreed for Apostle John Achiaw to become the new leader. But Apostle Moses Appah’s faction disagreed and finally took the matter to Court. Eventually, Moses Appah and his faction lost the court battle and proceeded to breakaway to form the True Faith Evangelical Church. The Church was therefore split on tribal lines with the bulk of Kwahu backing Apostle Appah and Asantes supporting Apostle Owusu Achiaw. Since the death of Apostle Ampadu more division has taken place. True Faith of Love headed by Apostle Mensah together with Precious New True Faith Church International headed by Apostle Daniel Adjei came into being. In 2019, Precious New True Faith further split into two.

The Saviour Church, True Faith and Faith Salvation continue to experience litigations which have seriously undermined the good work of Samuel Brako. Indeed, nobody ever thought that Gyidi Asɔre or Memeneda Kɔkɔɔ as the Church is known in the Akan language throughout Ghana could be associated with such litigations and disputes [14]. The Ghanaian media have extensively covered these litigations and leadership succession struggles that have come to be associated with the once glorious Church.

 

Membership 

The many break ups have given rise to the phrase “Brako Faiths” which is a term used to refer to all the denominations that trace their origin and heritage to the Founder. Membership of the Brako Faiths are more than 100,000 worldwide. According to Baeta (1962:66) in 1954 Saviour Church had about 3,421 members, however by the early 1960s the figure had more than doubled to 7000 found in 83 branches. In 1995, the Missionary Atlas Project (MAP) put both  members and affiliate members of Saviour Church to 31,800 found in 257 branches. In 2014, the leader of the Church at Osiem said the church membership was 100,000 of which 80 percent were into farming. The figure for True Faith Church in 1995 was 50,600 with 183 branches (MAP, 2005:23) [14]. From the 1990s onwards, particularly under the leadership of Elder Joseph Ampadu, the True Faith Church established several branches throughout the world especially in Europe and North America. Today, it has branches in Canada, France, Germany, Holland, Italy, the United Kingdom and the United States of America. 

The Saviour Church under the leadership of Abraham Kwaku Adusei has embarked on several socio-economic infrastructure projects particularly at Osiem where it is headquartered. It has built a major clinic (Hawa Memorial Saviour Church Hospital) that serves Osiem and its environs. The clinic has facilities such as Maternity, Orthopaedic, X-Ray, Scan, Pharmacy, Out-Patient Department and Laboratory and other units. It has also established a nursing training school at Osiem (Saviour Church Nursing and Midwifery Training College (SCNMTC), and has a functioning secondary school that serves not only its members but the entire Osiem community and its environs. The church has 12 basic schools throughout the country. The Church has also connected every home in its catchment area at Osiem with pipe borne water. During the time of the late Elder Isaac Asirifi the Osiem community enjoyed electricity and this has continued under Abraham K. Adusei [16].

The Akan phrases such as ‘Memeneda som’ (Sabbath worship), ‘Memeneda Gyidifo’ (Sabbath Believers), ‘Memeneda Kɔkɔɔ’ (Sabbath Observers who wear red robes), ‘Nkwagyesom’ (Saviour Church), ‘Nokware Gyidi’ (True Faith) are all names associated with the Church.

Written by Lord Aikins Adusei. Adusei is a great grandson of Samuel Brako. Adusei holds BSc degree from Kwame University of Science and Technology (KNUST, Kumasi-Ghana), MSc degree from Stockholm University (Stockholm, Sweden), another MSc degree from Swedish University of Agricultural Sciences (Uppsala), and is a PhD candidate in the School of Oriental and African Studies (SOAS), University of London, London in the United Kingdom. Adusei is worried about the disintegration and destruction of the church his grandfather founded and is mounting campaign reverse the decline of the Church [17].

Copyright: No part of this account can be distributed, copied, edited without the authorisation of the author.

Notes 

[1] Addo-Fening, R. 1973. The Background to the Deportation of King Asafo Agyei and the Foundation of New Dwaben. Transactions of the Historical Society of Ghana, Vol. 14, No. 2, pp. 213-228

[2] SDA was only established at Osiem in 1935 after the talks in 1934 failed. True Faith Church takes their year of foundation from 1914 whereas Saviour Church takes the year of foundation from 1924, the year Sabbath was fully recognised. This explains why True Faith Church celebrated 100 Years Anniversary in 2014 while Saviour Church celebrated 90thAnniversary in the same year.

[3] Swanzy, H. 1956. A Trading Family in the Nineteenth Century Gold Coast. Transactions of the Gold Coast & Togoland Historical Society, Vol. 2, No. 2, pp. 87-120; Southall, R. J. 1978. Farmers, Traders and Brokers in the Gold Coast Cocoa Economy. Canadian Journal of African Studies, Vol. 12, No. 2, pp. 185-211 

[4] Sampson Krofa was a powerful evangelist/prophet who was gifted with the power of healing and was used by the LORD tremendously. Sampson Krofa played instrumental role in establishing the branches at Kukuom, and Techimantia among others.

[5] Pastor Appiah Dankwa, John Kwasi Owusu Atobra, Edward Krofa along with Eshun Mensah were the most educated members of the church at the time. Atobra who was a hunter  for the King of Juaben also helped to found the village called kurofrom near Nkyiripuaso. Eshun Mensah married the daughter of Opanin Kwaku Sem of Osiem. Mensah is credited with bringing Gyidi to Besease, and Nkawkaw in Kwahu.

[6] Eshun Mensah (a former pupil teacher) was responsible for the songs that the True Faith Church continues to use today. Saviour Church used to use the same songs until it changed it in the 1970s by adding other instruments rather than bells. The changes in Saviour were made by Opanin Kwabena Nti.

[7] Edward Krofa married Maame Akua Esua (sister to Brako’s wife Amonu Gyamfua). Maame Afia Ansah was a singer and direct sister of Opanin Issac Asirifi. Saviour Church used to use the same songs until it changed it in the 1970s by adding other instruments rather than bells. The changes were made by Opanin Kwabena Nti who introduced the style of music and songs in Saviour Church. He also introduced the concept of Boysco, Girlsco and Womensco in Saviour Church in the 1970s. 

[8] Exodus 3:5 “And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.” Joshua 5:15 “And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so.” Matthew 18:20 “For where two or three [people] are gathered together in my name, there am I in the midst of them”.

[9] 1 Timothy 2:8-14 vs 8) “I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 9) But (which becometh women professing godliness) with good works. 11) Let the woman learn in silence with all subjection. 12) But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. 13)  For Adam was first formed, then Eve. 14) And Adam was not deceived, but the woman being deceived was in the transgression”).

[10] 1 Corinthians 11:4-10 vs 4) Every man praying or prophesying, having his head covered, dishonoureth his head. 5) But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven. 6) For if the woman be not covered, let her also be shorn: but if it be a shame for a woman to be shorn or shaven, let her be covered. 7) For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God: but the woman is the glory of the man. 8) For the man is not of the woman; but the woman of the man. 9) Neither was the man created for the woman; but the woman for the man. 10) For this cause ought the woman to have power on her head because of the angels”.  1 Timothy 2:9 “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array”. 1 Peter 3:3-6 vs 3) “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 4) But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 5) For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands.”

[11] Baeta, C. G. 1962. Prophetism in Ghana: A Study of some ‘Spiritual’ churches. London, S.C.M. Press; Nortey, J. J. 1989. Independent African Churches—Are They Genuinely Christian? Adventist Spectrum, Vol. 20, No. 2, p. 29-37

[12] 1 Timothy 3:2-4 KJV [2] “A bishop then must be blameless, the HUSBAND  OF ONE WIFE, vigilant, sober, of good behaviour, given to hospitality, apt to teach; [3] Not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous; [4] One that ruleth well his own house, having his children in subjection with all gravity”.

[13] Some of the schism happened in the 1980s because of this perceived dominance of the Church leadership by Kwahu. 

[14] Gyidi Asɔre (translates as Faith Church). Memeneda Kɔkɔɔ (translates as Sabbath observers who wear red robes).

[15] Baeta, C. G. 1962. Prophetism in Ghana: A Study of some ‘Spiritual’ churches. London, S.C.M. Press; Missionary Atlas Project (MAP). Ghana, West Africa Snapshots Section. http://www.worldmap.org/uploads/9/3/4/4/9344303/ghana_profile.pdf (accessed 28/02/2020)

[16] Ghana Today. 2014. Saviour Church of Ghana is 90 years. 27 February 2014. https://www.todaygh.com/saviour-church-ghana-90-years/ (accessed 28 February 2020).

[17] To cite: L. A. Adusei. 2020. Samuel K. Brako: Founder of The Saviour Church of Ghana & True Faith Church of Ghana (aka Gyidi Asɔre). 

*All Bible quotations are from the King James Version of the Bible.