Features
My Cathedral
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• The National Cathedral at the foundation level
“My cathedral has a ceiling of blue; My cathedral ‘neath the sky; Where I may lift up my eyes onto the hills; And hear music from a stream rippling by. My cathedral has an altar of flowers; Their fragrant incense fills the air. In my cathedral I am closer to Him than I could be anywhere; For here I pray, in a place so grand. The carpet I kneel on was made by His own hand.
“My cathedral has candles lighted by the stars; And mighty pillars of trees.
“No others cathedral is so beautiful; For God made my cathedral for me …..” Jim Reeves.
The above lyrics are from a song of same title, sung by the legendary Jim Reeves, who died when the plane he was piloting crashed on July 31, 1964, leaving behind hundreds of songs in gospel, country and rock genres. The last sentence in the song speaks more of his body as a cathedral made by God. Indeed, Gentleman Jim, as he was widely known, is telling us that our body is the temple (cathedral) of God.
No other body is more beautiful than your own because that is where you are closer to Him. In supplication to the higher self, you close your being to anyone and anything else; where you pray in a place so grand. The only thing grander than you is the One who made/created you.
All these bring me to the hoopla about a National Cathedral. During his electioneering in 2016, then candidate Nana Akufo-Addo of the New Patriotic Party said if God helped him win the presidential poll he would build a Cathedral to honour Him. He won the presidency, but whether it was God who won it for him is open to conjecture.
Opinion has been as divided as there are people in the land. Some say it was a personal pledge so Nana Addo should fulfill same from his personal resources. Others said that as president, he made the pledge for and on behalf of the people of Ghana so all must support and contribute towards its construction. But these people forget that when Nana made the pledge he was not president. Question is when does an individual pledge become the burden of the collective?
A few years ago a BBC survey revealed that there were over 60,000 churches in Ghana alone. There is no news about some of the churches operating in the open, thus exposing worshippers to the vagaries of the tropical weather. And many of the churches only have full attendance during certain events like funerals, weddings, Christmas and Easter celebrations.
Anyone desirous of building a cathedral is free to do so. But if it is to be a national monument, the sensible thing is to moot the idea and get the nation to discuss its importance and get our lawmakers to debate it, if funding is to be charged to the public purse. What is the difficulty with this? I see no difficulty.
But we were all made to understand Ghana’s money would not be used. Later, GH¢200 million of our money was doled out for the Cathedral project and christened seed money, whatever that means. This flies in the face of a member of the cathedral board assuring us all that public funds would not be used. This simply is openly stealing money from the people.
What it all means is that members of the cathedral board have been hoodwinked to serve on it. Or the member who told the whole world that state funds would not be used had told us a lie. If he told the truth, then as men of the cloth and integrity, they should have considered themselves ambushed and deceived and relinquish their membership of that board. It would be a great service to their calling and country if they left.
There is an Akan proverb that translates to mean “if a fellow in the nude offers you clothing, look at his state.” How can Nana Addo, who carries a chair all over the country in superstitious abandon, claim to be so God-living as to build a Cathedral to honour Him? I have searched the globe and Ghana’s president is the only leader to carry his own chair to official functions. And a fuel guzzling V-8 is dedicated to carrying this chair alone. This cannot be for the physical safety of our president. In many jurisdictions, venues for presidential visits are swept for bugs and potential explosives.
Assuming there was a national consensus for a cathedral, the wisest thing to do would be to look for a virgin land for the purpose. What sense does it make to pull down property worth over a hundred million dollars just to build a Cathedral worth same amount as was initially stated? It is not as if many of our compatriots dwell in that general area for which reason a Cathedral could serve their religious needs. This area is virtually empty of people after close of work on Fridays because it is located near offices and workplaces.
There is almost always a gridlock during state events in that area, which houses our Parliament, National Theatre, the Accra International Conference Centre, the Accra Sports Stadium, the Independence Square, the popular Osu Cemetery and many more, not to mention almost all our ministries.
Ghanaians love events that bring them together. If a national cathedral is sited at, say, Tsokpoli, we can be sure that our people will troop to fill up the place for a state event. That is who we are. But to pull down structures put up with public funds just to put up such physical edifice cannot please the God our President seeks to honour.
I share in the argument that if a national cathedral serves any nation’s spiritual purpose, the Ivorian Basilica in Yamoussoukro would have saved that country from its civil war. Houphouet Boigny even sited it far away from the capital, Abidjan. I agree it might be serving some tourism purpose, but what our President is obsessed with cannot be for that purpose primarily. Even then, there are more tourist sites to consider and prioritise than a Cathedral or Basilica.
But who says God dwells in physical edifices? Just as Jim Reeves said, “For God made my Cathedral for me.” There also is an Esoteric Maxim that, “One coal will not make a fire but where a number of coals are heaped together, the heat, which is latent in each, will be kindled into a flame, emitting light and warmth.” It is in this vein that the Bible says where a number of people are gathered together in God’s name, there He is among them. A Cathedral, whose very idea is so divisive cannot serve this religious and/or spiritual purpose.
Making a pledge to God is not a walk in the park, even in private, let alone in the public glare. It involves, first, one’s personal spirituality. Second, one must consider the heavy burden of redemption of such a pledge. It is an enormous load to carry. I believe Nana Addo realised this enormity after he won Election 2016 and felt stuck between the devil and the deep blue sea. If he would not fulfill the campaign promises but to the people, at least, that to God must be redeemed. This is where one man’s fantasy has entangled a whole nation.
There was a news item that rocks were imported from Israel to serve as foundation stones of our national cathedral. This amuses me no end. Is this because Israel is perceived as the Holy Land and these rocks are holy? Who says anything or everything from Israel is holy? A land where there is a meaningless orgy of bloodshed day in day out cannot, in my estimation, be holy.
Don’t we have men of God imbued with the knowledge and spirituality to consecrate rocks or stones from Afienya to serve as cornerstones of a cathedral? I saw hordes of people dressed as Rabbi in the streets of Israel, but an Israeli friend told me over 70 per cent of them are fake.
I do not want to belabour the argument that there are more pressing national issues than a cathedral. The issues stare us in the face each day we are lucky to rise up in the morning. Let the lizard that ate the chilli sweat it out; not the innocent frog.
BY DR. AKOFA K. SEGBEFIA
Writer’s email address: akofa45@yahoo.com
“A woman who abandons her baby in a dustbin at Kasoa Lorry Station is not always a wicked woman. Sometimes, she is a wounded woman whose mind has broken, whose family has rejected her, and whose society has left her with only one terrible option: disappear or be disgraced.”
That is the hard truth Ghana must hear.
In the last 10 days alone, our nation has been confronted with the same painful headline, twice.
Case 1 – Kasoa Main Lorry Station, Central Region: A newborn baby girl was found abandoned inside a dustbin at the public toilet of the Kasoa Main Station. A woman who went to use the facility discovered the infant and raised an alarm. Commercial drivers and bystanders quickly retrieved the baby and rushed her to the Kasoa Polyclinic for emergency medical care.
Case 2 – Asante Bekwai, Ashanti Region: On Thursday morning, August 20, 2026, a two-week-old neonate was reportedly abandoned by an unknown nursing mother at Bekwai in the Ashanti Region. Residents who came across the child raised the alarm. The baby was admitted to the Bekwai Government Hospital as police commenced investigations.
Let me be clear from the start: Newborn abandonment is wrong. It is dangerous. It is criminal. And it can kill. This article does not excuse it. But if we only arrest and shame, we will never stop it. We must treat the root, not just punish the fruit.
What exactly is newborn abandonment? – The two definitions
The Legal Definition: Under Ghana’s Criminal Offences Act, 1960 (Act 29), Section 96, and the Children’s Act, 1998 (Act 560), abandonment of a child under 12 years is a criminal offence. It is classified as exposure and abandonment, punishable as a misdemeanor or felony. The law sees the mother as a perpetrator.
The Psychological definition: In clinical textbooks, newborn abandonment is defined as the intentional, permanent relinquishment of all parental rights, care, and responsibilities over an infant within the first 28 days of life without making formal, legal arrangements for care.
To understand this crisis properly, we must not confuse it with child abandonment. Newborn abandonment happens within 0-28 days of life, often driven by acute panic, denial of pregnancy, or postpartum psychosis where the attachment bond never formed. Child abandonment, on the other hand, involves toddlers to teenagers where a bond existed but collapsed over time due to chronic poverty, family breakdown, or parental burnout. One is an acute crisis of the first month; the other is a chronic breakdown over years. Both are harmful, but they need different interventions.
Psychologically, newborn abandonment is the ultimate rupture of the primary attachment bond. Think of a 19-year-old university student who secretly gives birth alone in her hostel room, wraps the crying baby in a polythene bag, and drops it at a refuse dump at midnight. That is not just a crime scene; it is a scene of extreme panic and psychological dissociation.
Why would a mother carry a baby for 9 months and then abandon it?
This is the question every Ghanaian asks. If you wanted to abandon it, why not abort? The answer is deeply psychological:
1. The psychodynamics of denial of pregnancy: This is a profound defense mechanism, not a lie. The mother’s subconscious mind completely rejects the reality of the pregnancy. She does not gain weight normally, feels no kicks, does not seek antenatal care, and genuinely convinces herself she is not pregnant until sudden, shocking labour pains take her by surprise in a toilet or bedroom.
2. Fantasy of a dissolving problem: This is called cognitive avoidance. She believes “my boyfriend will come back,” “my mother will forgive me,” or “something miraculous will happen before birth.” So she waits, paralyzed, until the baby is here.
3. Barriers to safe abortion: Deep religious guilt, moral anxiety, fear of dying from a back-alley abortion, lack of money for a safe procedure, and family laws force her to carry to term even when she feels incapable.
4. The shock of reality and acute panic: Upon delivery, the physical presence and crying of the newborn shatters all denial. Confronted with immediate exposure, shame, and reality, her brain enters a trauma response — “fight, flight, or freeze.” For many, it becomes “flight” — physically escape the threat of exposure to survive socially. That is why babies are left in places where others will find them -lorry stations, churches, hospitals.
Source:
Counselor Prince Offei, CPAC’s founder, is a leading Mental Health Professional, Marriage Counsellor, Author, ADR Expert/Arbitrator, and Spectator Newspaper Columnist. He writes on relationships, marriage, parenting, special needs support, and their connection to mental health. For therapy, counselling, or enquiries, contact Counselor Prince & Associates Consult (CPAC) in Accra on 0559850604 / 0551428486.
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Features
Environmental stewardship is an act of worship: The Islamic response to climate change, environmental degradation (Part 4)
The environmental consequences of illegal mining have reached alarming levels in Ghana. Several major rivers, including the Pra, Ankobra, Offin, Birim and Tano, have experienced significant pollution from illegal mining activities, increasing the cost and complexity of water treatment while threatening the availability of potable water for millions of citizens (Water Resources Commission, 2024; Ghana Water Limited, 2024). These developments underscore the urgent need for stronger environmental governance and collective action.
Islam equally emphasises accountability in governance. The Prophet Muhammad (peace be upon him) taught that every leader is responsible for those under his or her authority (Sahih al-Bukhari, Hadith 7138; Sahih Muslim, Hadith 1829). This principle extends to public officials entrusted with environmental regulation, traditional authorities responsible for communal lands, mining companies, local assemblies, and community leaders. Environmental protection cannot succeed
where accountability is absent.
At the same time, addressing galamsey requires more than law enforcement. Sustainable solutions must tackle the underlying socio-economic realities that drive individuals into illegal mining. Many young people are motivated by unemployment, poverty, and limited economic opportunities. Islamic principles of social justice therefore call for the creation of alternative livelihoods through sustainable agriculture, vocational training, responsible small-scale mining under strict environmental standards, entrepreneurship, and skills development. Environmental protection and economic empowerment should not be viewed as competing priorities but as complementary goals that promote human dignity and national development.
Faith communities also have an indispensable role to play. Mosques, churches, schools, traditional councils, and civil society organisations possess significant influence in shaping public attitudes and behaviours. Imams, in particular, should consistently remind congregations that wealth acquired through actions that destroy communities and Allah’s creation cannot be regarded as a blessing. Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Water conservation, waste management and sustainable development: Practical expressions of Islamic stewardship
Religious education should cultivate environmental ethics alongside spiritual devotion, reinforcing the understanding that protecting rivers, forests, and farmlands is an expression of gratitude to Allah and a fulfilment of the trust of Khalifah.
Ultimately, the struggle against galamsey is more than a campaign to protect natural resources; it is a struggle to uphold justice, preserve human dignity, and honour the trust that Allah has placed upon humanity. Lasting solutions will require strong governance, responsible citizenship, sustainable economic opportunities, and renewed moral leadership. Only when these elements
work together can Ghana safeguard its natural heritage for present and future generations.
Islam is not merely a religion that condemns environmental destruction; it also provides practical guidance for preserving and sustaining the natural world. Through its teachings on moderation, cleanliness, conservation, and responsible consumption, Islam cultivates an environmental ethic that remains remarkably relevant to contemporary challenges such as water scarcity, pollution, waste management, and climate change. These teachings encourage Muslims to become
responsible custodians of Allah’s creation in both private and public life.
Water conservation: A sacred responsibility
Water occupies a unique position in Islam as the source of life and an essential element of worship. Allah says, “And We made from water every living thing. Then will they not believe?” (Qur’an 21:30, Sahih International). This verse reminds believers that water is not merely an economic resource but a divine blessing upon which all living creatures depend. The importance of water is further reflected in Islamic acts of worship. Muslims perform ablution (wudu) before the five daily prayers and ritual bathing (ghusl) under prescribed circumstances.
Yet, despite its central role in purification, Islam strongly discourages wastefulness. The Prophet Muhammad (peace be upon him) once advised one of his companions not to waste water while performing ablution, even when using water from a flowing river (Sunan Ibn Majah, Hadith 425). This timeless guidance establishes the principle that abundance does not justify extravagance.
Conservation remains a religious obligation regardless of the apparent availability of natural resources.
This Prophetic teaching carries profound implications for contemporary Ghana. Illegal mining has severely polluted many rivers, increasing the cost of water treatment and limiting access to safe drinking water for numerous communities. Climate change has also intensified seasonal variability in rainfall, placing additional pressure on freshwater resources (IPCC, 2023). Against this
backdrop, conserving water is no longer simply an environmental preference—it is a moral imperative grounded in Islamic teaching.
Water conservation should therefore become a shared responsibility among households, educational institutions, industries, and places of worship. Simple practices such as repairing leaking pipes, harvesting rainwater, protecting riverbanks, avoiding contamination of water bodies, and promoting efficient irrigation contribute to safeguarding one of Allah’s greatest blessings. Every effort to preserve water is an investment in public health, food security, and the
wellbeing of future generations.
Unfortunately, indiscriminate disposal of refuse remains a significant challenge in many communities. Plastic waste clogs drainage systems, contributes to flooding during the rainy season, pollutes rivers and beaches, and threatens marine ecosystems. Open burning of waste further degrades air quality and poses serious health risks, particularly for children and the elderly (UNEP,2024).
The author is Chief Imam of Katamanso Municipal and Certified Counsellor and Governnace Expert.
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