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THESE CROOKS IN CASSOCK!
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It’s been donkey’s years since I heard from you,
Araba my beloved sister. I’m told you’ve found
a sugar daddy in the big city, and he is oozing sweet
honey down your lips making you forget all about
me.
Anyway, life in the village has not changed much. I am writing you this quick letter before I dash down with Uncle Fiifi to the farm to tap palm-wine. But you need to advise him, my sister. Uncle Fiifi’s penchant for intoxication seems to have reached a crescendo pitch, and the earlier we helped him nip this habit in the bud the better.
Araba, there have been a few developments in our hamlet and its immediate environs that I find necessary to share with you. I won’t be taken aback if similar developments are rearing their ugly heads in the big city, since such craziness usually begins from there.
It’s now making sense to me why Paapa, while he was alive, constantly cautioned us against associating or worshiping with any of these ‘one man’ churches mushrooming all over the place. Sister, I used to think he was making mountains out of molehills, but events that have unfolded these past weeks have clearly vindicated him.
Araba, did you hear of one Pastor Korkorti this so-called man of God in our village who was busily shaving the pubic hairs out of the private parts of our wives and mothers? Eeii My sister
I couldn’t believe it! The man would bend low every now and then, stare inquiringly at their sensitive parts, and shave the jungles with surgical precision
To rub salt in old wound, Araba, this sorry apology of a priest was speaking gibberish – what he called a spiritual language – while subjecting our women to the height of all deceptions
Sister, it was both whimsical and incredulous to see those gullible women wriggle their waists and sing praises in ecstasy as he hoodwinked them. Araba, from the way the woman wriggled their waists while being shaved, only heaven knows what they would do with those same waists as they scurried to the pastor’s office one after the other after the service
There is something very wrong with the priesthood today, Araba. Everybody is now a pastor; and the emphasis is on money, money, and more money Young people drop out of school when they find academic work quite challenging, and the quickest escape for them is to establish churches and become pastors
When the going gets tough, you must become a pastor so you can take some offering
It’s such a pity, Araba.
I also find it mind-boggling why nearly all of them want to be called ‘prophets’, and the next moment you would hear that they have gone to consult Kwaku Bonsam for powers to perform miracles. Araba, it is quite ludicrous looking at some of the miracles they claim to perform: giving of lotto numbers, instant cash in your mobile money wallet or polythene bag, instant pregnancy, money doubling, power to scam and defraud white people online, Do As I Say, you name them.
Sister, these acts of satanism used to be the stock-in-trade of fetish priests and Juju men in times past.
But today, these magicians parading as pastors, have taken over the game And our radio and television stations, taking their fair share of these pastors’ ill-gotten booty, allot gargantuan time on air to these charlatans to display their tommyrot
Araba, I know and believe there are many good pastors out there: pastors whose preoccupation is to teach the truth of God’s word to their flocks, and also lead by example. But sister, the bad nuts are gradually sinking the ship, and it’s time to wake up before it got too late
I believe there must be freedom of worship and freedom of association, my sister, but we need to check constantly the activities of these charlatans and ensure that their modus operandi fall within the ambit of the law.
As much as it would be improper to infringe on their right to worship, it would also be dangerous and irresponsible on our part to turn a blind eye completely to their activities. Let’s remember, Araba, that our wives, mothers and daughters are among their congregations We cannot sit on the fence
Since ‘religion is the opium of the masses (according to Karl Marx), it is to be expected that men would always take recourse to religion to soothe their pains whenever life’s lances cut deep.
We cannot, therefore, blame poor church folk entirely for running to these conmen to seek remedies. The activities of those churches, I reiterate, ought to be regulated
Araba, many may have thought his move was quite harsh and draconian, but Rwandan President Paul Kagame, deserves tonnes of applause for his relentless effort in clamping down on some churches in Kigali. In that move, 700 churches and a mosque were closed down.
Araba, there was a new law the Kagame administration proposed that I find very interesting: all preachers were to have a theological degree before starting a church. I support this fully, and pray we consider and implement same here in GhanaSound theological training before opening a church would ensure that we have preachers who know what they are about
This whole craziness of pastors claiming to be angels who would soon be promoted to become Jesus Christ; this whole hogwash of preachers claiming to hold sacred meetings with holy angels by name Ayetefrim and Nimokafrim, this whole balderdash of supposed men of God instructing their congregants to drink petrol and eat grass as a form of spiritual direction, this whole tommyrot of so-called prophets of God instructing members of their congregations to perform oral sex on them in order to receive deliverance and blessing, would become a thing of the past when we require church leaders to meet modest standards
Araba, I read also from the news that in South Africa, two churches – Rabboni Ministries and End Time Disciples Ministries – posted images of their leaders feeding followers snakes and rats At that time, the man dubbed the ‘snake pastor’ by local media, Prophet Penuel Mnguni, said he was “doing God’s work and didn’t need to explain God’s ways to people.” Such bullcrap, Araba! That man’s head ought to be examined
Was he saying that it was God’s way for his followers to ingest snakes and rats?!
South Africa’s Commission for the Promotion and Protection of Cultural, Religious and Linguistic Communities (CLR), which summoned 40 churches, said their wide-ranging sessions found that ‘commercialisation is definitely there… and abuse of people belief systems.’ It’s all about money, Araba, and the ways and means to extort it from unsuspecting followers.
The situation is not any different in Kenya, where President Uhuru Kenyatta, has called for the regulation of churches. He has pointed out that the move was aimed at stamping out bogus churches and church leaders, who he described as ‘thieves’ not ‘preachers’.
Araba, it has also become the norm for certain prophets (if really they are), to make predictions about every forthcoming event, claiming to have heard accurately from God, only for those events to produce outcomes completely opposite to their predictions! I know, however, my sister, that every word coming genuinely from God, never fails! And I know, Araba, that when a so-called prophet makes a prediction which fails to materialise, he never heard from God in the first place. His prophecy was only a figment of his own imagination or preference. Listen to what the Scripture says in Deuteronomy 18:22 – when a prophet speaks in the name of the Lord, if the thing does not happen or come to pass, that is the thing which the Lord has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.
Araba, I do not want to talk about those I prefer to call the ‘Death Prophets’. All they see is people who would be dying soon. Nothing more, nothing less! I am ‘sick and tired of being sick and tired’, my sister. Let me leave now to tap palm-wine with Uncle Fiifi. But we’ll be careful not to pass by Pastor Korkorti’s church. We’re not ready to have anyone shave our jungles! Just too many crooks in cassock!!
So long,
Kwaku Aidoo
“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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