Fruitful Living
Association of Methodist Traditional Rulers unveiled
The Northern Accra Diocese of the Methodist Church, Ghana on Wednesday inaugurated an Association of Methodist Traditional Rulers with a six-member interim executives in Accra.
The executive members are Nii Kojo Nseni Mankata IV, (Ga State Asafoatse) as the Chairman; Nana Addo Kuma I, (Ankobeahene of Akuapim Ahwerease)- Secretary; Naa Okailey Ajorbo I, (Taifa Manye)-Treasurer; Nana Abena Nyantekyiwa I ( Nkosuohema of Ejisu Onwe)- Organiser; Naakye Dede Amoakwa I (Ankobeahema of Awutu Mankessim) -Ex-officio and Very Rev Isaac Kwam Enninful -Gbawe Chaplain.
At a colourful inaugural ceremony, the Diocesan Bishop, Rt Reverend Professor Joseph M.Y. Edusa-Eyison, who led them to swear the Oath of Secrecy said the inauguration of the association was to bridge the gap between traditional leaders and the church.
He said it also formed part of the church’s vision to provide chaplaincy services to chiefs, queens and royals in the country to draw souls for Christ.
Rev Edusa-Eyison emphasised that the Methodist Church, Ghana recognised the contributions of Christian traditional rulers and authorities to the church’s evangelistic enterprise and desired as a Church to leverage that for growth.
“Your invaluable contribution as a significant agency of development, providing the church with land, spaces for its business and an enabling environment for the church to serve the creator in peace is highly commendable,” he added.
Rev Edusa-Eyison said unlike the perception of others that tradition was fetish, the church believed that tradition and Christianity must coexist for healthy exchange of life.
He commended the executive members for accepting the responsibility to champion the course of the gospel in addition to their traditional duties, and expressed optimism that their work would help grow the Methodist Church.
The Minister of Chieftaincy and Religious Affairs, Stephen Asamoah Boateng, commended the Methodist Church, Ghana for the initiative and urged other churches to take a cue from it to enhance the development of the nation.
He said the ministry was mandated under the chieftaincy Act 2008 Act 759, to develop effective interface between Government, religious bodies and civil society on matters relating to Chieftaincy and Religious Affairs for the promotion of peace and good governance.
He said as part of the mandate, the ministry had drafted a proposed National Policy on Religion to protect the rights and freedoms of individuals regardless of their beliefs or non-beliefs.
The policy, he said was under consultation by stakeholders in the various 16 regions and urged the church to get involved in the discussion for economic development.
The Ga Mantse and President of Ga Traditional Council, Boni King Tarkie Teiko Tsuru II who was the Special Guest of Honour said “righteousness exalt a nation and nation cannot be blessed if the king does not see God as supreme, adding that “any leadership that does not recognise God in the scheme of things absolutely is flawed and had a defeatist idea.
The chairman of the executive members, Nii Mankata IV on behalf of the members thanked the church for recognising traditional leaders and their roles in the development of the church and the country at large.
By Vivian Arthur
Fruitful Living
Qur’anic Evidence on Environmental Responsibility (Part 2)
Allah draws our attention to the divine wisdom in creating the earth and subjugating its resources for human benefit:
“It is He Who created for you all that is on the earth.” (Surah Al-Baqarah, 2:29).
“And He has subjected to you, as from Him, all that is in the heavens and on earth. Behold, in that are signs indeed for those who reflect.” (Surah Al-Jathiyah, 45:13).
These verses affirm that the natural world is a divine gift created for human benefit, but not for reckless exploitation.
The trust (Amaanah) placed upon mankind requires careful and sustainable use, respecting the rights of future generations and all other creatures.
Islam and the Sustainable Development Goals (SDGs)
SDG 6 – Clean Water
and Sanitation
Clean water and hygiene are essential for life and spiritual purity. Islam obliges ablution (wudu) and cleanliness as part of daily worship.
The preservation of life (Hifz al- Nafs) is one of the five objectives of Shariah, and access to clean water and sanitation plays a key role in achieving it.
SDG 13 – Climate Action
Islam calls for moderation in consumption and energy use. Wastefulness (Israf) is condemned:
“Indeed, the wasteful are brothers of the devils, and the devil is ever ungrateful to his Lord.”
(Surah Al-Isra, 17:27).
Climate change, driven by overuse of fossil fuels and deforestation, threatens life on earth.
Muslims are taught to protect air quality, plant trees, and reduce carbon emissions—principles that resonate with SDG 13.
SDG 14 – Life below water
Oceans and marine ecosystems are under threat from pollution and overfishing. The Prophet warned against contaminating water:
“Do not urinate in stagnant water which people use.” (Sahih Muslim, Hadith 282).
This Hadith underscores early Islamic environmental regulations aimed at preserving clean water and marine life.
SDG 15 – Life on Land
Islamic teachings are rich in directives for land preservation. Allah warns: “And the earth we have spread out, and placed therein firm mountains and caused to grow therein all kinds of things in due proportion.” (Surah Al-Hijr, 15:19).
Tree felling without cause, soil erosion, and habitat destruction are all contrary to Islamic ethics.
By Imam Alhaji Saeed Abdulai, the Author
Fruitful Living
Why Should I forgive others? (Final)
Forgiveness is thenhigher way
Paul acknowledges the gravity of Onesimus’ offense. Legally and ethically, Onesimus had done wrong. Under Roman law, Philemon had every right to punish him. Yet Paul calls him to choose a higher path—grace.
“For this perhaps is why he was parted from you for a while, that you might have him back forever” (v. 15). Paul reframes the pain of separation as a providential opportunity for lasting unity.
As Christians, we’re invited to see beyond the offense and choose the eternal perspective. Forgiveness isn’t minimising the pain—it’s maximising the grace of God. It’s choosing to imitate Christ, who bore our sin without bitterness.
We are a forgiven people
Years in ministry often reveal a painful pattern: unresolved conflict and an unwillingness to forgive can cripple individuals and entire communities. Families drift. Churches divide. And the gospel is obscured by pride and pain.
Someone said something. Someone got offended. Someone refused to forgive. And so, healing never happened. Every time forgiveness is withheld, the Body of Christ suffers. But when we take steps to reconcile, we bear witness to the redemptive power of the gospel.
Forgiveness is more than an emotional release—it is a spiritual act of obedience. It puts God’s grace on display. It makes visible the invisible love of Christ.
Are you struggling
to forgive ?
Here are five helpful questions to evaluate your heart:
1. Do I feel anger or anxiety when I think about this person?
2. Do I secretly wish for them to suffer as I did?
3. Would I serve or help them if they needed it?
4. Can I sincerely pray for their well-being?
5. Would I be upset if God blessed them?
These questions don’t condemn us—they guide us. They help us identify areas where grace is still needed, where healing is still possible.
CONCLUSION
Forgiveness is one of the most Christlike things we can do. It doesn’t ignore justice—it entrusts it to God. It doesn’t excuse the offense—it acknowledges the cost and chooses love anyway.
Is there a Philemon in your life? Someone you need to forgive? Or are you more like Onesimus—longing to return but unsure if you’ll be received?
Today is a good day to choose grace. For the sake of the gospel, the Church, and your own soul, why not begin the process of forgiveness?
Let’s make this commitment together: By the grace of Christ, I will pursue unity, forgive freely, and live in the freedom that only forgiveness brings.
- By Rev. Dr Joyce Aryee, the author
