Features
Christians’ role in environmental protection crucial
• Negative practices are destroying the environment
The environment is key to the survival and wellbeing of people as it provides wide-range benefits, such as air, food and water as well as many resources or materials needed for use in homes, work places and for development.
These notwithstanding, negative practices such as pollution, poor farming practices, burning of fossil fuels and deforestation, have resulted in climate change, soil erosion, poor quality of air and water and environmental degradation.
The harmful impact of the destruction of the environment is not restricted to various communities. It affects the entire country, human behaviour, and prompts mass migration and conflict over clean water and food.
Africa, including Ghana, incidentally is the poorest continent, but paradoxically the most endowed with natural resources. This is partly because of the improper management of resources and environment.
What an irony? According to the United Nation Environment Programme (UNEP), Africa has 40 percent of the world’s gold and up to 90 percent of its chromium and platinum.
The continent is endowed with the largest reserves of cobalt, diamond, platinum and uranium in the world. Africa has 65 per cent of the world’s arable land and ten percent of renewable fresh water source.
The ecology of Africa can be factored into the development of the continent. Enviably, for instance, Ghana is located at the center of the world and the Equator and Greenwich meridian pass through the country.
The Gulf of Guinea lies at the coastline of Ghana. These are great assets that must consciously be included in the development agenda of the nation, including environmental protection measures.
The wildlife, vegetation and landscape of Ghana, particularly offer resources for the promotion of development. All that is needed is judicious use and protection of the environment.
Africa for that matter Ghana has become the “clean” plate, as Europe and the Americas have hit the bottom of the rock. Almost every development, advancement and inventions have been pursued already.
Africa as “clean plate” must learn from advanced nation’s mistakes and create simple livelihood and alternative development modules, to protect the environment.
Certainly, God has blessed Africa with enormous resources to enable the people acquire basic needs, including water, food and shelter. This means that humans were created to be wealth and prosperous.
Africa is most blessed in terms of natural resources and human capital and some scholars argue that the continent is the mother of all other continents.
Ghana for example is endowed with numerous natural resources like gold, diamond, bauxite and even oil to mention a few.
But, systems operated by human beings have always neglected God in the running and management of the environment and resources.
The search for effective solutions to environmental challenges will continue. Individuals, opinion leaders, non-governmental organisations (NGO), governments and international bodies, have not relented efforts at conserving nature.
Though religious bodies have not been left out of the effort to protect the environment, the time has come for Churches or Christians to intensify their determination to obey God’s commandment about nature.
Already, many Christians, agree that God commands human beings to care for nature, which explains why some churches participate in tree planting, clean ups, education of the congregation and public on the need for environmental conservation for sustainable development.
Indeed, Christians accept environmental protection as a religious obligation. God has clearly ordered humanity to be responsible for the environment, when in Genesis 2:15, he says “The Lord God took the man and put him in the Garden of Eden to work it and take care of it.” Christians believe that all created things belong to God and that they are accountable to Him as stewards of creation.
Additionally, God has commissioned Christians to rule over creation in a way that would sustain, protect and enhance His works so that all creation may fulfill the purposes God intended for it. Humanity is expected to manage the environment not simply for our benefit, but for God′s glory.
If we fail to care for the environment as God′s people, we will reap the consequences. Protecting the environment is equally important as propagating the gospel, because God is concerned with both the physical and spiritual world.
Christians are reminded that in Genesis 1: 26-28, God sensitises us to the importance of the environment, when he says: “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.
So God created man in his own image, in the image of God he created him; male and female he created them. And God blessed them. And God said to them, “Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth.”
Concern for the environment may open opportunities for Christians to share with people of other religions that their service to creation overflows from love for God, the creator.
God’s love for the environment is so profound that in Deuteronomy 20:19, he cautioned warring factions that “When you besiege a city for a long time, making war against it in order to take it, you shall not destroy its trees by wielding an axe against them. You may eat from them, but you shall not cut them down. Are the trees in the field human, that they should be besieged by you?”
According to John Mbiti, in his book, ‘’The Three Religions of Africa’’, God put man in charge of His creation. Islam and Traditional African Religion affirm this and Christian religion amplifies the assertion. The question, therefore, is, has Christianity failed in assisting in the management of resources and protection of the environment?
God has endowed every nation with plants and herbs for curing diseases, including HIV AIDS, hypertension, diabetes, strokes and cancers. Leaves, barks of trees and roots can be used for the preparation of herbal medicines in the country. Trees also provide food, oxygen, help save energy, clean the air and help combat climate change.
Ghana is not exempted from this blessing. By destroying the environment, we are destroying sources of herbal medicine.
It is interesting to note that that forest is a psychological therapy to ill-health. The world’s foremost expert in forest medicine and immunology, Dr Qing Li, considering the role nature plays in health, said that: “There is no medicine you can take that has such a direct influence on your health as a walk in a beautiful forest.”
This strengthens our resolve to conserve nature, especially forests and water bodies, if we are to remain healthy and strong.
To conserve our environment requires proper and prudent use of resources, to satisfy present and future needs. Though our development is dependent on the environment, we should check logging or cutting down of trees, quarrying, sand winning, Illegal mining, popularly known as galamsey, open defecation (especially in water bodies) and release of toxic gases.
American President Franklin Roosevelt, wary of the negative effect of environmental degradation, warned that “a nation that destroys its soils destroys itself. Forests are the lungs of our land, purifying the air and giving fresh strength to our people.”
Aside spiritual development, there is the urgent need for Christians to take part in initiatives that seek to tackle ecological, biodiversity, environmental and climatic change issues as a religious duty.
Undoubtedly, Christians are already playing significant roles in national development. But this would be much felt, if apart from propagating the gospel, they take part in environmental conservation and proclaim to the entire world.
[The writer is in-charge of Teshie Ajorman Presbyterian Church of Ghana]
By Rev. Dr. Elias Kwaku Asiamah
Today, I focus on the Apostolic Church International in Finland, as I continue with my description of institutions and personalities and their accomplishments as members of the Ghanaian Diaspora in Finland.
The Apostolic Church International, Finland (or, Apostolic International Association Ry) was established in October 9, 2023. The Church in Finland has seen significant strides and accomplishments within the short time that it has been established in Finland, which must be highlighted.
History of the Church in Ghana
The Apostolic Church Ghana originated from the 1904–1905 Welsh revival, officially established in Ghana (then called Gold Coast) in 1935 following connections between a local prayer group in Asamankese (a town in southern Ghana), led by Peter Newman Anim, and the Apostolic Church, UK. There were historical splits in 1939 and 1953, but the Apostolic Church attained autonomy in 1985.
Today, the Church is headquartered in Accra. Last year (2025), it dedicated its new 10-storey headquarters, “The Apostolic Church Tower,” in Frafraha, Adenta West in Accra.
Activities of the Apostolic Church in Finland
The Apostolic Church in Finland conducts church service on Sundays. The service starts at 11a.m. in the morning and closes by 1 p.m. in the afternoon. There are no other activities during other days for now.
The Minister in charge of the church in Finland is also the Area Head of Italy Area. He is Pastor Daniel Kofi Addison who is the new Italy Area Head, and has just been transferred from UK South Area to Italy Area during the just-ended Council Meeting in March this year. Italy Area comprises Italy, which has 13 Assemblies, Germany, one Assembly, and Finland, one Assembly.
Elder Ebenezer Amoaning-Coffie is the Presiding Elder in charge of the Assembly in Finland. A Presiding Elder is responsible for day to day activities of the church (Assembly) and reports to the District Pastor, or in the absence of the District Pastor, reports to the Area Head.
Achievements
The Apostolic Church International, Finland was officially registered under the Finnish Law, guaranteeing freedom of worship and providing legal foundation for future growth. The church service is conducted in both English and Twi.
The church opens its doors to all people of every nation, especially Ghanaians who are in Finland and other African nationals. Now, the membership comprises Ghanaians, Nigerians and Sierra Leoneans.
The Church and the Ghanaian migrant community in Finland
The Apostolic Church in Finland plays a prominent role as a religious group that serves Ghanaian migrants and others in the Finnish society.
Thus, the Apostolic Church is a religious body for Ghanaian migrants in Finland and other nationalities who want to worship with them for diversity and better intercultural and multicultural understanding.
Elder Amoaning-Coffie said that the main and primary aim of the church is to bring people closer to God. “We aim to win souls for Christ. We aim to preach the gospel to the world. By propagating the gospel to the people, we are hopeful that they will turn away from any ungodly ways and be good individuals in the community and in society in general”, he stated.
He said that everything is going well so far. A key challenge, however, is how to get more members especially the youth. As a new Assembly, we are in need of instrumentalists, for example. We pray to God Almighty to help us do His work, the Elder disclosed.
Integration
By its activities, the Apostolic Church is helping to ensure integration of its members well into the Finish society. This is important since social interaction and citizens’ well-being are an important part of the integration process in Finland.
As I mentioned some time ago, the role of migrant associations and groups such as the Apostolic Church acting as bridge-builders for the integration and inclusion of migrants through participation in the decision making process and by acting as a representative voice is highly appreciated in Finland. Thank you!
With Dr Perpetual Crentsil
The landscape of the Ghanaian palate is shifting, and not necessarily for the better. In our bustling urban centres, from the streets of Accra to the suburbs of Kumasi, a quiet culinary revolution is taking place; one where the mortar and pestle are being replaced by the pizza oven and the deep fryer. This transition from traditional staple foods like fufu, banku, akple, kenkey, tuo zaafi, and ampesi toward “continental” dishes is more than just a change in appetite; it is a reflection of a deeper social struggle with identity and prestige.
The illusion of modernity
For many, “stepping out” for a meal has become synonymous with consuming foreign cuisine. There is an unspoken social hierarchy where a bowl of Abunuabunu is relegated to the village category, while burgers, pizzas are branded as prestigious choices. We have reached a stage where we equate foreign with modern and local with primitive.
This perception is a dangerous illusion. Our traditional dishes are marvels of culinary engineering complex, nutrient-dense, and deeply rooted in our history. When we choose a processed foreign import over a meal made from local tubers or fermented maize, we are not just changing our lunch; we are eroding the indigenous knowledge attached to our local ingredients and foods.
We need to turn the consumption of indigenous grains and tubers like millet, sorghum, and plantain into a statement of self-worth and national pride.
The cultural and health erosion
Every time a local dish disappears from a restaurant menu to make room for foreign fast food, we lose a piece of our cultural fabric. Traditional Ghanaian cooking is an art that requires patience and skill. By choosing the convenience of foreign fast food, we are raising a generation that may know the taste of a pepperoni pizza but cannot identify the rich, earthy profile of Prekese or the subtle tang of well-fermented dough dishes like corn porridge, banku, etew, abolo, agidi or kamfa, and kenkey.
Furthermore, we are at the crossroads of a nutrition transition. Replacing high-fiber, indigenous crops with calorie-dense but nutrient-poor foreign fast foods is driving a rise in lifestyle diseases such as obesity, hypertension, diabetes, stroke, cancer, and liver disease. We are trading our longevity for 15-minutes convenience or unhealthy diet.
A call for culinary patriotism
It is time for us to appreciate, preserve, and promote our indigenous foods and culinary traditions. We need to be proud of our local dishes, ingredients and cooking methods, rather than relying heavily on foreign or imported foods. We must stop viewing our local delicacies as low-class and start treating our culinary heritage as the high-end gastronomy it truly is.
True sophistication does not come from imitating Western fast food; it comes from innovation and adding values to our own resources. We see glimpses of this potential in the rise of branded Sobolo and the creative use of gluten-free plantain flour in modern baking of flour-based dishes such as bread, cakes, biscuits and others. This is the path forward. We must elevate our local dishes, making them as accessible, affordable, presentable and trendy as any foreign alternative.
To the hospitality industry: Innovate or stagnate
Our hotels and high-end restaurants must lead the charge. They must stop relegating local dishes to the “traditional corner” of the buffet, and apply the same culinary finesse given to imported dishes to our Fante Fante, apapransa, aborbi tadi, fetritoto, akple, abolo, yakayeke, fufu, ampesi, kokonte, wasawasa, tubani, apapransa, mpotompoto, kelewele, aliha, brukutu, pito, and other local dishes. The industry must enhance customer experiences making eating local dishes the ultimate luxury experience for both tourists and residents alike. We must elevate the presentation of our foods by using modern plating techniques to show that a bowl of light soup can be as visually stunning as a French consommé. We need to reclaim our Ghanaian plate before it is too late.
To the policy makers: Let us encourage buying of local ingredients to promote the local food industry and economy. There should be educational programmes and talks about the nutritional and cultural benefits of local foods so that people understand their value.
We need to encourage serving traditional dishes at school programmes, parties, and celebrations instead of only fast foods,
To the Youth: Let us value and appreciate our traditional dishes instead of always choosing foreign foods. There must be balance in our choice of local and foreign dishes. Confidence in our culture encourages others to respect it too. Our local dishes can also be promoted by sharing pictures, recipes, and videos on platforms such as Instagram, TikTok, and WhatsApp to make them attractive and trendy.
Young citizens must learn from their parents and elders how to prepare local meals to keep the knowledge and cultural relevance alive. Local dishes can be modernised to appeal to younger generations and tourists.
Conclusion
We cannot afford to trade our heritage for foreign cuisines which are gaining grounds across the country at an alarming rate. We must disabuse our minds of the perception that anything foreign or imported is better than those locally made. Our health, economy, and identity are tied to the soil. It is time to stop apologising for our local flavours and start celebrating them. It is possible to embrace modernity without losing ourselves and our cultural identity. Let us make the Ghanaian kitchen the heart of our modern identity once again.
By: Marilyn Gadogbe
