Features
What Ghana needs now is good men and women
• We as a nation know much of religion but apply little
If it’s true that wisdom consists of the proper application of knowledge, then it’s equally true that knowledge without application is a form of ignorance.
History itself provides ample proof of this assertion, for much of the carnage and destruction which characterises the human species have been committed by those professing religious knowledge and secular knowledge. And what’s even more tragic, the Gospel of Love has been used by governments and dictators alike as an instrument of intimidation, corruption and gain. And in the name of the gentle Galilean Himself, wars have been waged and entire nations eradicated.
We as a nation know much of religion but apply little. We will argue for religion, fight for it, and even die for it, but few of us will live for it. We long for the immortality of another world yet find it difficult to live together in this one.
A knowledge of gospel principles, then, is no guarantee that religion will become a motivating force in the lives of men.
The gospel of Jesus Christ is not as much a philosophy of thought as it is a philosophy of life. It was not simply words and logic which characterised the life of Christ, but action and behaviour. His words were few; His deeds were many.
And what few words we do have of His provide only an outline for the application of love and charity. “The Sermon on the Mount” is nothing more than a call to brotherly love.
And, the application of that short sermon to the events of our modern world would solve forever the most destructive ills of mankind.
What Ghana needs now is not new ideas, but the application of the old truth, the adoption by mankind of the simple virtues contained in “The Sermon on the Mount.”
Such application would let mercy patrol the skies above the land we walk on; it would permit pureness of heart to administer the affairs of world leaders, and charity to preside in the great assembly halls of governments; it would suffer the peacemakers to walk the streets of troubled towns and reconstruct the rubble of devastated lands; it would allow those who mourn to comfort the sick and homeless of the slums and ghettos, and those who are poor in spirit to bring solace and shelter to the aged and unemployed. Such application would establish an unwritten law in every city and in every town of this nation the dear brotherhood of man.
Then and only then will brothers not lift up sword against brothers, neither shall we learn war any longer.
William Penn is credited with the statement that “If men be good, government cannot be bad.”‘ On first hearing, one may be inclined to challenge the idea altogether. Certainly, there would seem to be many exceptions.
History records innumerable instances where the will and wishes of peoples have been swept aside. But despite the seeming exceptions, the persistence of any condition suggests that it is made possible either by the positive promotion or the passive permission of a significant number of people. No tyrant or misguided leader stands alone.
No false way persists without followers. And the fact that there is a sufficient following is in itself evidence of a compromising condition on the part of the people. The very existence of tyranny, of corruption, of abuse, of evil and excess, anywhere, anytime, is in itself an indication that somewhere along the line an alarming number has relaxed standards and vigilance.
Such things don’t permanently and flagrantly persist against the active and earnest opposition of a preponderant part of the people. And William Penn’s statement is both disturbing and challenging because it places the responsibility right back where it belongs and takes some pleasure from the prevalent and age-old practice of blaming everyone else while sitting back and doing nothing about the practices that are complained of.
It challenges us to ask ourselves: What obligations and interests have we neglected? What vital things have we been too busy to bother with? What compromises of principle have we permitted? What basic departures have we consented to for the promotion of our own particular purposes? What situations have we complacently assumed someone else would correct? At what abuses have we shrugged our shoulders?
Admitting all the exceptions, admitting all situations in which people are unwillingly imposed upon, still essentially, and in perspective, governments, cities, societies are largely a reflection of people. And if there are abuses, if there are arrant evils, if there are flagrant departures from principle, we had better begin with an honest scrutiny of ourselves, and soberly look again at this sentence from William Penn: “If men be good, government cannot be bad.”
By Samuel Enos Eghan
Email: samueleghan@gmail.com
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
