Features
Gambling: Morally wrong (Part 1)
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Some years ago, the leaders of a major religion made this following statement:
“There can be no question about the moral ramifications of gambling. As it has in the past, The Church stands opposed to gambling, including government-sponsored lotteries.
“Public lotteries are advocated as a means of relieving the burden of taxation. It has been clearly demonstrated, however, that all too often lotteries only add to the problems of the financially disadvantaged by taking money from them and giving nothing of value in return. The poor and the elderly become victims of the inducements that are held out to purchase lottery tickets on the remote chance of winning a substantial prize.”
This statement condemns gambling from two points of view. In religious terms, it is morally wrong. In public policy terms, it is politically unwise. I will reflect both on these points of view. First, gambling as a moral evil.
Jesus Christ taught His disciples to give and went on to teach them to sacrifice all that they have in service to Him and to their fellowmen. Satan, the adversary, on the other hand teaches men to take; forcibly if necessary, deviously if feasible, continuously if possible. Whatever encourages men to take from one another without giving value in return serves the cause of Satan.
Gambling is a game of chance that takes without giving value in return. Gambling puts money or other things of value into a pool and then redistributes it on the basis of a roll of the dice, a spin of the wheel, or a drawing of a number. Nothing of value is produced in the process.
What does gambling do to its participants? The attitude of taking something from someone else in order to enhance our own position, the essence of gambling leads us away from the giving path of Christ and toward the taking path of the adversary. The act of taking or trying to take something from someone else without giving value in return is destructive of spiritual sensitivities.
Many other Christian leaders have branded gambling as a moral evil because it leads its participants away from the behaviour and attitudes taught by Jesus Christ. A Methodist Minister, the Reverend Lycurgas M. Starkey, Jr., asked this question: “Can a Christian honestly use his gifts in gambling when his winnings are gained at the expense of another’s losing?” He answered his question as follows:
“The good Christian’s love of neighbour will stand against every practice which hinders the growth of the human spirit toward the likeness of Christ or which breaks down the structures of justice in society. The Christian will himself refrain from gambling and from publicly endorsing it in any form, realising that gambling is detrimental to the purpose of life as revealed in Jesus Christ.”
Many Christian, Jewish and Islamic sermons testify that greed and covetousness are contrary to God’s will for His children. Gambling promotes these evils. Ten times that many sermons elaborate the Saviour’s Golden Rule. Gambling, the philosophy and practice of taking, is the polar opposite of the Golden Rule.
Similar to many other sins, a national sponsored lottery is sugar-coated with the phony sweetness of a good cause. We hear proposals to use state-sponsored gambling as a solution to financial crises in state government. These proposals invite us to focus on the desirability of additional funding and of needed relief for hard-pressed taxpayers and to ignore the costs of gambling. There are moral costs to the participants, and there are also financial costs in this means of raising money.
Gambling tends to corrupt its participants. Its philosophy of something for nothing undermines the virtues of work, industry, thrift and service to others. The seductive lure of a huge possible windfall for a small “investment” encourages participants to gamble with funds needed for other purposes, even the basics of food and housing. Gamblers commonly deprive themselves, they often impoverish their families, and they sometimes steal from others to finance their indulgence. We are all familiar with cases in which trusted employees have stolen from their employers, bringing tragedy upon themselves and their families. All too often this ruinous sequence is traceable to a desperate attempt to pay gambling debts or to finance further indulgence.
Looking at the foregoing it can clearly be summarised that gambling is a moral evil for the following five reasons: First, it weakens the ethic of work and promotes the idea of something for nothing. Second, it promotes greed and covetousness and the spirited taking from one’s neigbour. Third, it turns to corrupt the participants to often be associated with embezzlement, drunkenness and other devices. Fourth, it is habit forming and always a vicious and unprofitable waste of time. Fifth and the most important point, it is destructive of spirituality and causes the participants to lose the spirit of the Lord.
These should be sufficient reason for all to abstain from gambling in all of its forms. Gambling only benefits its promoters and takes away not only money but the peace of mind of 99 per cent of its participants. By all means let’s avoid gambling and speak against it.
I conclude my reflections of the moral evils of gambling with these words of Richard L. Evans:
“The spirit of gambling is a progressive thing. Usually it begins modestly; and then, like many other hazardous habits, it often grows beyond control. At best it wastes time and produces nothing. At worst it becomes a ruinous obsession and fosters false living by encouraging the futile belief that we can continually get something for nothing.”
Gambling is obviously an effective instrument for opposing the work of God. No wonder the prophets have opposed it vigorously.
• Next week Gambling: Politically
Unwise (Part 2)
By Samuel Enos Eghan
Features
International character of Ghanaman and more

The average modern Gold Coaster born and bred in Sikaman is an adventurous creature. Go to any part of the world and you’ll find Ghanaman diligently slugging it out either in the snow or in hot sweltering weather, earning a decent living.
Go to Guinea and see Ghanaman in the garb of a herbalist, curing the sick of various ailments. He makes the Guinean understand that not all diseases are caused by James Lucifer alias Jimmy Satan. On the contrary, most diseases are caused by kooko which can even attack the human nose and turn it upside down.
That kooko is also the cause of poverty and the internal bleeding of personal back-pocket economies. And that kooko can be cured using the chemistry underlying Sikaman herbal medicine which has been blessed by the gods of Larteh.
And before Ghanaman starts dispensing his herbal concoctions, he must attract the passing crowd with some Sıkaman-originated choreography, akin to a combination of adowa and agbadza, such that the dancer can easily dislocate a shoulder and start crying for his mother.
When the crowd is enough to form a quorum, Ghanaman must perform magic as a side-attraction, and proceed to sell his drugs. The drugs are genuinely made from potent herbs which the Pharmacy Board of Sikaman says it has no confidence in. Believe me, Ghanaian herbalists are practising in neighbouring countries like Guinea, Cote d’Ivoire, Sierra Leone and Benin, while we are discouraging them from practising in Sikaman.
Go to Las Palmas and see Ghanaman as a fisherman. He sails on Korean-owned boats and is forced to eat garlic and raw tuna for radiant health. The garlic is also supposed to protect him against witches. But sometimes, he is not good bedfellows with some Korean crew members, and once in a while a fight breaks out.
The typical Korean is a Kung Fu expert and before displaying a golden dragon data. He must first terrify Ghanaman with a Korean dance which consists of wild arms and leg throwing. But Ghanaman is usually not daunted. Why has he been eating cancer kenkey all years without developing cancer? It mean is a superhuman capable of countering Kun fu side-kicks to the ribs.
Anyhow Ghanaman’s most potent arsenal lies in his fists. If he is a southpaw, it mean left fist is probably insured and can cause damage. When Ghanaman lands a cassava blow and it lands on a Korean chest, it has the effect of a cruise missile. If there is no ceasefire a funeral cannot be ruled out.
Greenland
Go to Alaska and find Ghanaman there. Greenland, Iceland, Brazil, Argentina, Madagascar, everywhere and you’ll find him. He has become an international citizen and is generally lauded for his hardwork, sincerity and honesty.
However, some bad nuts are also condemned and despised.
The world and all its parts and corners are for the human race, and anyone can choose to live anywhere and earn a decent living so long as he doesn’t misconduct himself or become a social misfit and a law unto himself.
Sıkaman for instance accepts foreigners, and we are so liberal that people just come in through our borders and we welcome them with the best palmwine in town and goat light soup. Who cares about passports and visas? Our hospitality is, as it were legendary.
So we have Liberians, Nigerians, Sierra Leoneans, Togolese, Europeans, Americans, Scandinavians and Koreans in Sikaman. And some of them have misinterpreted our overzealous accommodation to mean “foolishness” and are misconducting themselves.
The newspapers carry stories of some unscrupulous Nigerians stealing, defrauding and collaborating with their Sikaman counterparts to rob people. You’ll find some good and law-abiding Liberians around but some other Liberians are in the business of fraud, robbery, money printing, money doubling, anything criminal.
Ghanaian hospitality can no longer be extended to such people. I do not think Ghanaians will be treated kindly either, when they misbehave anywhere in the world. Those who come from outside with the intention of bringing down their evil deeds and to practise them here professionally must be getting ready because Ghanaians are getting fed up with the menace.
These days, you’ll find strange people following you as soon as you emerge from a bank. If you are not careful, they’ll wrestle your briefcase from you and speed away in a waiting taxi.
Someone was just saying that many foreign criminals are flocking to Ghana because in their countries, they are enable to operate either because they are being looked for by the police for offences committed or fear instant justice at the hands of mobs. Ghanaians, it is said, are humanitarian in dealing with criminals.
Well, in some African countries, a thief who is being chased runs directly to the police station in his own interest and begs the officer at the counter to lock him up. Otherwise he’ll be lynched or be burnt to death. In Ghana, it is the opposite. The thieves run far away from the cop stations.
The criminals must reform and stay peacefully in Sikaman or quit. No court case!
This article was first published on Saturday September 5, 1998
Features
The architecture of existence: How we live and die
The human condition is defined by two absolute, biological bookends: the commencement of complex cellular animation and its ultimate, irreversible cessation.
For centuries, medicine treated life and death as strictly separate states. Today, modern pathology and molecular biology reveal a more profound truth: the mechanisms that allow us to live are the exact same mechanisms that dictate how we die.
Understanding this relationship is no longer just a philosophical pursuit. It is a clinical necessity for managing public health in the 21st century.
Part I: How we live – The mechanics of animation
At its core, biological life is a continuous, high-stakes battle against entropy (the natural tendency of systems to degrade into disorder). To maintain form, consciousness, and function, the human body relies on three fundamental pillars:
1. Cellular respiration and energy production
Every second of human life is powered by the conversion of oxygen and glucose into Adenosine Triphosphate (ATP), the universal energy currency of our cells. This process occurs within the mitochondria.
Without a constant supply of ATP, the microscopic pumps that maintain electrical gradients across our cell membranes fail, causing cellular collapse within minutes.
2. Homeostasis: The balancing act
To survive, the internal environment of the body must remain incredibly stable, regardless of external chaos. This balancing act, known as homeostasis, regulates:
Blood pH: Strictly maintained between 7.35 and 7.45.
Core Temperature: Ideally kept around 37°C (98.6°F).
Electrolyte Balance: Precise ratios of sodium, potassium, and calcium that allow nerves to fire and muscles to contract.
3. The Autonomic Nervous System (ANS)
The ANS acts as the invisible conductor of life, split into two complementary branches:
Part II: How we die – The path of cessation
Death is rarely a singular event; it is a progressive biological cascade. Whether caused by old age, chronic illness, or sudden trauma, the final pathways of mortality generally follow a predictable trajectory.
1. The cellular horizon: Senescence and Apoptosis
Every time a human cell divides, the protective caps at the ends of its chromosomes-telomeres-shorten. Eventually, telomeres become so depleted that the cell can no longer divide safely. It enters senescence (a state of permanent arrest) or triggers apoptosis (programmed cell death). This gradual, systemic loss of cellular renewal is the underlying engine of aging.
2. The clinical cascade of somatic death
When the body can no longer maintain homeostasis, somatic death (the death of the organism as a whole) begins. This occurs in a distinct sequence:
1
Clinical Death
Zero to four minutes
The heart stops pumping blood, and respiration ceases. While breathing and circulation have ended, the body’s tissues still contain residual oxygen and cellular energy reserves. At this stage, resuscitation is often still possible.
2
Brain Death (Infarction)
Four to six minutes
Deprived of fresh oxygenated blood, the brain’s highly sensitive neurons begin to starve. Lacking ATP, the brain cells lose their electrical charge, swell, and begin to burst. Permanent, irreversible neurological damage occurs within minutes.
3
Biological Death
Hours to days
The organs fail entirely. Without central control or blood flow, individual cells throughout the body consume their final energy reserves. Enzymes that once aided digestion begin to break down the body’s own tissues from the inside out, a process known as autolysis.
Part III: The modern collision of life and death
In the modern era, the boundary between how we live and how we die has blurred. Historically, humanity died primarily from infectious diseases and acute trauma. Today, global mortality is dominated by non-communicable, chronic lifestyle diseases.
Modern Pathology: How we live (the cause) how we die (the result)
Cardiovascular disease, chronic stress, poor diet, and lack of sleep keep the sympathetic nervous system hyper-activated, damaging blood vessels .Occlusion of coronary arteries leads to myocardial infarction (heart attack) or ischemic stroke.
Metabolic syndrome over nutrition and physical inactivity overwhelm cellular mitochondria, leading to systemic insulin resistance. Multi-organ failure, chronic kidney disease, and severe vascular complications.
Neurodegenerative Disorders Chronic systemic inflammation and sleep deprivation prevent the brain from clearing metabolic waste. Gradual loss of synaptic connections, leading to dementia and the eventual loss of basic autonomic functions.
Conclusion: The unified theory of health
Ultimately, how we live directly shapes the path of how we die. The micro-choices of daily existence-how we manage emotional stress, the quality of our rest, our communal connections, and our nutrition-either preserve the integrity of our homeostatic systems or accelerate their decline.
True medical advancement is shifting away from merely extending the final, frail stages of biological death. Instead, the focus is turning toward optimising our living years-ensuring that the intricate, beautiful machinery of human animation runs smoothly until its natural, quiet conclusion.
By Robert Ekow Grimmond-Thompson




