The Bishop’s son: Should pastor’s children automatically take over their father’s church?   

In the recent weeks, there has been a notable surge of conversation surrounding the promotional flyer for Perez Chapel’s ‘Power Encounter’ programme, which took place from January 29th to February 4th, 2024.

The flyer prominently features Bishop Charles Agyinasare and his two biological sons, Selassie Agyinasare and Francis Agyinasare, sparking widespread debates and controversies across various media platforms and in homes about church inheritance and leadership in this present era.

I believe there are deeper issues that need to be addressed in terms of children inheriting their father’s church, else, when the era of the fathers is over, their churches (which are handed to their sons) will go down with them. The question on the minds of every objective thinker now is that, the sons of every ‘big’ pastor in Ghana are now ordained pastors in their father’s church, is it God that genuinely called them or it is their fathers that have pushed them?

Talk of pastor’s kids like Bishop Joshua Heward-Mills (Lighthouse), Bishop Joel Duncan Williams (Action Chapel), Bishop Selassie Agyinasare (Perez), Apostle Francis Agyinasare (Perez), Bishop Archibald Eastwood Anaba (Fountain Gate), Pastor Paapa Korankye Ankrah (Royalhouse Chapel), Pastor Nii Sorse Tackie Yarboi (Victory Bible Church) and Pastor Joshua Obeng (Calvary Charismatic Centre). Are all these sons genuinely called by God or their father’s have realized there is money in ministry work so they have ‘pushed’ their children into it?

Besides, if one takes a closer look at the timing of the ordinations of these children, it is as though their fathers met (which is possible) and collectively decided to push their sons into the church business at the same time. These are genuine concerns that beg for critical interrogations and not be trivialized or brushed under the carpet.

I believe the 15 perspectives I have outlined below will put the entire issue into the appropriate context. I hope that, from henceforth, we can foster a more informed debate on the dynamics of church inheritance in contemporary times.

1. Becoming a Pastor is not inherited through DNA, biological ties, or transmitted sexually. It is a sacred calling that transcends such considerations. The journey to becoming a Pastor is one that is deeply rooted in spiritual giftings, personal faith, and the acquisition of theological knowledge and training.

It is a path that requires dedication, commitment, and a genuine calling from a higher power. While family connections may provide certain advantages or opportunities for mentorship, becoming a pastor is ultimately a personal and spiritual journey that cannot be reduced to genetic or sexual factors.

2. Inheriting a church leadership position from a parent is NOT biblical. It has no precedence in the Bible. There is no instance in the Bible where a Pastor (referring to a leader of a church) passed down their church to their child. A prime example is the Apostle Paul, who played a pivotal role in establishing and overseeing multiple churches in the early Christian era.

Despite his significant influence and authority, none of the seven churches he founded in the New Testament was inherited by his child. This biblical standpoint emphasizes that church leadership should be based on spiritual calling, qualifications, and a genuine commitment to serving the congregation, rather than being tied to genetic considerations.

This biblical practice was replicated by the early churches like Pentecost, Methodist, S.D.A, Roman Catholic, Presby and Anglican whose founders did not hand the churches to their children. If they did, it’s possible the churches may not have lasted this long. Because, any practice that has no foundation in the Bible struggles to survive.

3. It is important to clarify a common misconception regarding the use of the Levite priesthood system as an explanation for the inheritance of a father’s church by his children. This analogy is flawed, as the Levites were not a nuclear family but an entire tribe within the Israelite community.

The Levite tribe was assigned specific priestly duties and responsibilities, which were not automatically passed down from father to children within a single household. In fact, the Levitical priesthood was organized based on a broader tribal structure, with different family lineages serving different roles within the overall priestly system. Therefore, using the Levite priesthood system as justification for the hereditary passing of church leadership within a single family is an inaccurate comparison.

4. When pastors appoint their children as successors to their church, as observed in the cases of Bishops Agyinasare, Duncan Williams, Tackie Yarboi, Sam Korankye Ankrah, Dag Heward-Mills, and others, it raises questions about their perception of the church.

Such actions imply that they view the church as a business venture to be passed down to their children, paralleling the practices of prominent business figures like ‘Despite’ and ‘Kwesi Oteng’, who are grooming their children to take over their enterprises. This approach blurs the line between spiritual leadership and worldly pursuits, which potentially compromises the integrity and purpose of the church.

5. Of even greater concern and significance is the fact that many of these Bishops began their ministries years ago with the unwavering support of passionate and dedicated individuals who laboured tirelessly to help build and strengthen these ministries. Some of these individuals invested their time, energy, and talents, and even sacrificed their personal ambitions for the sake of the church’s growth and success.

It is disheartening to witness their contributions potentially being overshadowed and undervalued when the mantle of leadership is passed on to the ‘Bishop’s child’. The implications of this transition raise legitimate apprehensions about the recognition and appreciation of the collective efforts and sacrifices made by the dedicated individuals who have played a vital role in establishing the ministries.

6. Among those who provided invaluable support to these bishops were individuals who served as their right-hand men, mentees, and stewards. Some even selflessly offered their own compounds and provided a space for the churches to begin their journey.

These dedicated individuals made significant personal sacrifices, some willingly setting aside their own dreams, educational pursuits, and career opportunities to wholeheartedly follow and support these bishops during the formative stages of their ministries.

Their commitment and selflessness played a vital role in the growth and development of these churches, making it all the more essential to consider their invaluable contributions when contemplating the future leadership and direction of these religious institutions.

7. Some of these individuals who supported the bishops in the early stages of the church have undergone rigorous training and have gradually risen through the ranks of church leadership. Some have served as youth leaders, men fellowship leaders, prayer warriors, worship ministers, women fellowship participants, Sunday school teachers, ushers, branch pastors and fulfilled numerous other crucial roles within the church community.

Some have tirelessly carried canopies, set up sound systems, erected tents, conducted early dawn broadcasts, and undertaken a myriad of other tasks. They have endured challenges and rigorous grooming, undergone comprehensive development in service to God and in unwavering support of these bishops. Some have faithfully served in the church for 10 years and even more. Some have risen to become deacons, elders, department/unit heads, associate pastors, branch pastors and assumed positions of leadership and responsibility within the church structure, having been groomed sufficiently and prepared adequately to lead God’s service when the bishop finally checks out.

8. Then boom! the ‘Bishop’s son’, who wasn’t born when the church started, recently graduates from the university and is made the head of the church as if it’s some corporate body, and not a spiritual not-for-profit organization (as churches are originally supposed to be).

Despite never carrying canopies, tents, sound systems nor ever participating actively in prayer meetings, youth or men’s/women’s ministries, or taken on roles as a deacon or elder, the ‘Bishop’s son’ is swiftly ordained a pastor, with practically little to no experience in church leadership. They assume the pivotal role of preaching during the main Sunday service and even appear prominently on event flyers alongside the bishop.

This abrupt elevation raises legitimate questions about the criteria and qualifications for leadership within the church, as the dedicated and experienced individuals who have long served and sacrificed for its growth may feel overlooked or undervalued.

9. To the dismay of those who played significant roles in the church’s humble beginnings, the ‘Bishop’s son’, who played no significant role in its establishment, suddenly finds himself as the next in command. In the absence of the Bishop, he assumes full authority over the entire congregation.

This abrupt shift results in those who faithfully laboured alongside the Bishop, being marginalized and relegated to the background. These experienced hands are now expected to serve under the ‘Bishop’s son’, despite their extensive experience and commitment to the church’s growth.

10. It is essential to recognize that these matters are not to be taken lightly. Anyone who attempts to dismiss or trivialize these concerns demonstrates either a lack of wisdom or is a direct beneficiary of such unfair practices. Such individuals fail to understand the immense sacrifices made by those who dedicated their lives to seeing the success of the ‘Bishop’s church’.

Thus, it is profoundly disheartening when, suddenly, the pastor’s son is ordained by his father higher above all those who tirelessly worked and sacrificed to establish the ministry. This situation demands a careful reflection and consideration of the values and principles that should guide the selection of church leaders.

11. Having said all these, the question is, can a pastor’s son become a pastor? The answer is an emphatic YES! In fact, no one is saying a pastor’s son cannot become a pastor. All people are saying is that, if the pastor’s son must ‘rise’ to become a pastor, then he must go through the process. He must join the prayer team and follow the directives of the prayer leader. He must carry canopies, chairs, erect tents, clean the tables, sweep the floor, be an usher, etc just as all the others have done.

He must serve in the youth, or men ministries, attend their meetings regularly, and contribute to their discussions. He can’t go and study for degrees and master’s in the university and return to take over the church. Who should work/serve in the church for him to come and take over?

12. Those trivializing these concerns and reducing them to a mere “hate” towards pastor’s children are not only disingenuous but also shallow. The matter cuts deeper than they think. It relates to principles of fairness, transparency, and the integrity of spiritual leadership. By minimizing the gravity of these concerns, the opportunity to foster meaningful discussions and bring about positive change within religious institutions is lost.
13. It is crucial to reiterate that the role of a pastor is not determined by DNA, biological relations or sexually transmitted. It is not a position that should be simply passed down to one’s children without the necessary preparations. If a pastor desires their child to succeed them in the church, it is essential that the child undergoes the proper process and training that other ‘spiritual’ sons of the pastor have gone through.

Simply expecting a child to suddenly assume the role of the church’s leader without the necessary preparation would be akin to treating the church as a secular business rather than a spiritual institution.

14. This is not meant to be a personal attack, but I daresay the first time I watched Bishop Selassie Agyinasare deliver a sermon during Sunday church service, it was evident that his message was not tailored for such a prime Sunday service. Though the sermon was okay and age-appropriate for a young minister, it clearly lacked the vibrant and engaging elements one would typically associate with a prime Sunday service.

It seemed somewhat dry, lacking depth and substance, with a focus more on logic and school knowledge than biblical spiritual teachings. His preaching felt more suitable for a youth service, a mid-week or evening service. However, because his father ‘owns’ the church, he was afforded such a ‘huge platform to preach, when associate pastors and other senior elders in the church could have done a better job.

This is not peculiar to Agyinasare’s son. After carefully observing pastor’s children for about a year now, I can fairly say same for Bishop Joshua Heward-Mills (Lighthouse), Bishop Joel Duncan Williams (Action Chapel), Apostle Francis Agyinasare (Perez), Bishop Archibald Eastwood Anaba (Fountain Gate), Pastor Paapa Korankye Ankrah (Royalhouse Chapel), Pastor Nii Sorse Tackie Yarboi, and all other pastor’s kids.

15. Personally, I love Pastors’ children. I think their fathers have done well by changing the old narrative that pastor’s kids are usually ‘stubborn’ and unconventional. But they should not trivialize the feelings of the people. It is extremely possible that if their fathers are no more, people will stop attending the church. A lot of the church members see through the compromises and short-cuts that characterize the ordination of the ‘Bishop’s sons’ as leaders of the church, but they only keep silent because of the personal affinity and respect they have for the father.

Immediately the Bishop leaves the scene, all such members will leave the church for you the kid to pastor the tables and chairs. We have seen it happen to Aunty Grace’s Adumfa Prayer Centre, Idahosa’s Church in Nigeria and a couple of others.

It can happen to you too. As a pastor’s kid, do not be too excited that your father has pushed you to pastor the church and lord over the people. Interrogate the issues well, sit with the associate pastors and elders of the church, have a dispassionate conversation and if possible, ask your dad to allow you serve in the church for some time more.

Thank you for reading today’s episode. Continue to follow the insightful articles I share on this page.

See you.

Author: Daniel Fenyi

Email: fenyigh@gmail.com

The author is a licensed counselor and career coach, who guides the youth and students through his writings.