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Sadness, pain and adversity have their use
Sadness and melancholy are feelings we would generally avoid if we could, but of course we cannot. Joy and sorrow are mixed and stirred together to make up the substance of our lives. The Roman poet, Ovid, knew that when he wrote, “No pleasure is unalloyed: Some trouble ever intrudes upon our happiness.”
And modern psychology seems to confirm this viewpoint. Dr. Norman Bradburn wrote, “Happiness is resultant of the relative strengths of positive and negative feelings rather than an absolute amount of one or the other.”
Happiness seems universally accepted as a desirable state in our lives, but what is the purpose of sadness? The somewhat pessimistic preacher of Ecclesiastes had high praise for sorrow when he wrote, “Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.” It could be debated whether sorrow is better than laughter, but most certainly it has an oft times unappreciated value in our lives. We can learn lessons in moments of melancholy that would escape us if all our days were filled with sun and smiles; lessons of patience, endurance, long-suffering and courage in the face of adversity. And these lessons we might well ponder in our pleasure-seeking world.
We are daily indoctrinated to believe that sadness is unnatural, that life should be one steady stream of joy and laughter, and if we are not happy there is something wrong with us.
This shallow view of life can lead us to unfortunate conclusions. Young married people may seek divorce at the first signs of difficulties not knowing that every marriage has its problems.
Others of us may go deep into debt to try and buy our way out of depression.
As a people, we have grown so intent on living lives free from all sorrow that we now seek stimulants and tranquilisers, drugs and panaceas at the slightest sign of sadness. While sometimes medication may be necessary to get us through a crisis, we should not let it rob us of the healing and the strength that we can gain in facing our afflictions and working out our problems.
A bit of melancholy contemplation can be for the injured heart and mind what rest and recuperation are to the body, a chance to let life’s inner powers work and mend and heal the injury, the trauma to the soul which brought about the sorrow.
Yes, sadness is a part of life, and while we do not seek for sorrow, neither do we fearfully flee from it.
It is often the shadows gathering about us that allow us to more clearly discern the light of the Lord’s spirit as He sends it forth to lift us and guide us on our way.
As William Shakespeare wrote, “Sweet are the uses of adversity.” That is counsel we might well keep in mind. The adversity and sorrow we go through may be bitter, but the experience may leave us wiser and more compassionate humans.
The greatest lessons of this life are gained from experience. The finest doctors are not those who have only studied medicine but those who also understand suffering. The staunchest fighters for freedom are those who have been in bondage. The most dedicated teachers are those who have felt the stifling handicap of ignorance. And the wisest spiritual counsellors are those who have seen the sad effects of sin. We are in this world to learn and grow through experience, and sometimes that growth is painful. Even Jesus Christ we are told, “Iearned…obedience by the things which he suffered.”
Likewise, each of us will experience some grief and sorrow in this world. The richest, most powerful, most intelligent, most resourceful of us cannot escape what Hamlet called, “the slings and arrows of outrageous fortune.” Physical disease, accidents, the inevitability of age, darkness and depression, sorrows of the spirit and emotions, troubles and tragedies; any or all of these can strike us. Ultimately there is no insulation against the stresses, strains and sadness of this life.
These trials can be to us a crushing burden; or they can be a refining fire to purge from us the trivial cares and concerns which can cloud our vision of what is really important in our lives.
This kind of learning will not come easily, but the truly valuable things in life never do. The adversity will not be sweet, but the uses and results may be if we triumph over our tribulations.
May we remember this when sorrow strikes us in large or small measure? Remember that God is still in His heaven. There can be a purpose in our pain, because some of our most priceless wisdom comes only through experience. And if we endure it well, eventually our grief will be turned to gladness.
Email: samueleghan@gmail.com
By Samuel Enos Eghan
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
