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We become what we desire
Will you ponder the following quote; Raymond Holliwell said, desire creates the power. Walter Lippman asserted, Ignore what a man desires, and you ignore the very source of his power, and John McDonald, affirmed, the intensity of your desire governs the power with which the force is directed. I have chosen to reflect on the importance of desire. It will be worthwhile to search our hearts to determine what we really desire and how we rank our most important desires.
Desires dictate our priorities, priorities shape our choices, and choices determine our actions. The desires we act on determine our changing, our achieving, and our becoming. As mortals we have some basic physical needs. Desires to satisfy these needs compel our choices and determine our actions. Three examples will demonstrate how we sometimes override these desires with other desires that we consider more important.
First is food. We have a basic need for food, but for a time that desire can be overridden by a stronger desire to fast. Second,shelter. As I see so many people sleeping outside in Accra or in Kiosk all over the place because they can’t either afford a rent or are homeless in the capital city, my heart cries because it’s considered a basic need which should be available to all. Third, sleep. Even this basic desire can be temporarily overridden by an even more important desire. We’ve seen men at war or at work who are deprived of this basic needs. So people even deny themselves this basic need in order to satisfy themselves of a particular desire. Others have to buy these basic needs through the use of medication.
The Book of Mormon contains many teachings on the importance of desire.After many hours of pleading with the Lord, Enos was told that his sins were forgiven. He then “began to feel a desire for the welfare of [his] brethren” (Enos 1:9). He wrote, “And … after I had prayed and laboured with all diligence, the Lord said unto me: I will grant unto thee according to thy desires, because of thy faith” (verse 12). Note the three essentials that preceded the promised blessing: desire, labour, and faith.
In his sermon on faith, Alma teaches that faith can begin with “no more than [a] desire to believe” if we will “let this desire work in [us]” (Alma 32:27).Another great teaching on desire, especially on what should be our ultimate desire, occurs in the experience of the Lamanite king being taught by the missionary Aaron. When Aaron’s teaching caught his interest, the king asked, “What shall I do that I may be born of God” and “have this eternal life?” (Alma 22:15). Aaron replied, “If thou desirest this thing, … if thou wilt repent of all thy sins, and will bow before God, and call on his name in faith, believing that ye shall receive, then shalt thou receive the hope which thou desirest” (verse 16).
The king did so and in mighty prayer declared, “I will give away all my sins to know thee … and be saved at the last day” (verse 18). With that commitment and that identification of his ultimate desire, his prayer was answered miraculously.The prophet Alma had a great desire to cry repentance to all people, but he came tounderstand that he should not desire the compelling power this would require because, he concluded, “a just God … granteth unto men according to their desire, whether it be unto death or unto life” (Alma 29:4). Similarly, in modern revelation the Lord declares that He “will judge all men according to their works, according to the desire of their hearts”.
Are we truly prepared to have our Eternal Judge attach this enormous significance to what we really desire? How do we develop desires? Few will have the kind of crisis that motivated Aaron Ralston, but his experience provides a valuable lesson about developing desires. While Ralston was hiking in a remote canyon in a Western United State, an 800-pound (360 kg) rock shifted suddenly and trapped his right arm. For five lonely days he struggled to free himself. When he was about to give up and accept death, he had a vision of a three-year-old boy running toward him and being scooped up with his left arm. Understanding this as a vision of his future son and an assurance that he could still live, Ralston summoned the courage and took drastic action to save his life before his strength ran out. He broke the two bones in his trapped right arm and then used the knife in his multitool to cut off that arm. He then summoned the strength to hike five miles (8 km) for help.What an example of the power of an overwhelming desire!
When we have a vision of what we can become, our desire and our power to act increase enormously.Most of us will never face such an extreme crisis, but all of us face potential traps that will prevent progress toward our eternal destiny. If our righteous desires are sufficiently intense, they will motivate us to cut and carve ourselves free from addictions and other sinful pressures and priorities that prevent our eternal progress.
We should remember that righteous desires cannot be superficial, impulsive, or temporary. They must be heartfelt, unwavering, and permanent. So motivated, we will seek for that condition described by Joseph Smith, where we have “overcome the evils of our lives and lost every desire for sin.” That is a very personal decision. Neal A. Maxwell said:“When people are described as ‘having lost their desire for sin,’ it is they, and they only, who deliberately decided to lose those wrong desires by being willing to ‘give away all their sins’ in order to know God.”“Therefore, what we insistently desire, over time, is what we will eventually become and what we will receive in eternity.”
As important as it is to lose every desire for sin, eternal life requires more. To achieve our eternal destiny, we will desire and work for the qualities required to become an eternal being. For example, eternal beings forgive all who have wronged them. They put the welfare of others ahead of themselves. And they love all of God’s children. If this seems too difficult—and surely it is not easy for any of us—then we should begin with a desire for such qualities and call upon our loving Heavenly Father for help with our feelings.
Let us remember that desires dictate our priorities, priorities shape our choices, and choices determine our actions. In addition, it is our actions and our desires that cause us to become something, whether a true friend, a gifted teacher, or one who has qualified for eternal life.I pray that we will desire to become like Jesus Christ so that one day we can return to His presence to receive the fulness of His joy.
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
