Features
What is so special about this National Cathedral Project?
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In recent times, the most trending news on social media platforms and the traditional news space, is on the National Cathedral Project being embarked upon by the government cum private partnership in Accra, the capital city of Ghana. Hardly a day passes, without hearing something controversial on this topical issue, either on our traditional airwaves or in the print media.
QUESTIONS FROM GHANAIANS ABOUT THE CATHEDRAL PROJECT
Some of the contentious questions people are asking about this particular project are; what is so special about this so-called national cathedral in the midst of the present economic difficulties? What at all is in this national cathedral project which has been hidden from Ghanaians? Why is the government adamant and so committed to this project in spite of numerous calls from Ghanaians to it to tackle pressing issues that will put the economy back on track? What significant benefit is the country and for that matter, the people are going to derive from this national cathedral? Is this project meant to benefit the government or any single individual? Who is behind this particular project and where is the funding coming from? Is it a state or private sponsored project? Why is it that other social intervention programmes such as the National School Feeding Programme (NSFP), National Health Insurance Scheme (NHIS) and the Livelihood Empowerment Against Poverty (LEAP) project are all in arrears, yet we want to spend huge funds on this national cathedral project?
GHANAIANS’ ANXIETY ABOUT THE CATHEDRAL PROJECT
These and many other questions are agitating the minds of millions of Ghanaians most of whom are Christians alright but they feel that the present circumstance in which people find it difficult to make ends meet, does not merit the building of a national cathedral at the expense of their poverty and sufferings. However, what the government is saying is that the building of a national cathedral is of necessity and paramount and would, therefore, not listen to the protest by the people on whose mandates they came to power. That is interesting, indeed!
FINANCE MINISTER’S DEFENCE FOR THE PROJECT
Our Finance Minister, Mr Ken Ofori-Atta, keeps defending the project saying it is a potential investment which would pay off in the future. Instead, he asked those who are opposing the project to be measured in their criticisms. He says government was mindful of taxpayers’ money being used to support the building of the national cathedral and was strategising to ensure that money pumped into the construction is recouped within the shortest possible time after construction.
To him, the current economic challenges should not deter the state from fulfilling its responsibility to build a monument that has huge investment potential. The cheek of it is that the Minister threw back his annoyance at Ghanaians on Ghana Broadcasting Corporation (GBC), the state broadcaster last Sunday for opposing the construction of the project. Hear him; “At any point in time when these buildings were built in Europe, was it ever the right time? How do we fund it will become the question? Is the Executive mindful of the current situation? We shouldn’t snuff out our religiousness or spirituality because we are poor. The Lord will understand if we put our widow’s mite in there”.
GHANAIANS ANXIOUS TO KNOW INVESTMENT POTENTIALS IN THIS PROJECT
The Finance Minister’s outburst on the state broadcaster on the opposition of this project is neither here nor there. Ghanaians will ask the minister; what kind of investment potential can they derive from this cathedral and in any case where will that benefits go to? Is it into people’s pocket or where? Will the benefits be shared to people who contributed to the fund towards the project? It is a fact that if the minister and his family are suffering like most Ghanaians who are finding it difficult to survive the present economic hardships in the country, he would have minded his choice of words, language and refrained from telling Ghanaians that they should not snuff out our religiousness or spirituality because they are poor.
In any case, how can the government release a colossal amount of GHc 25 million to the cathedral project as an additional seed money when projects meant to mitigate the hardships of most Ghanaians and the deprived communities are in huge arrears. That is unheard of in a sound democratic governance. Ghanaians are, indeed, not comfortable with the show of arrogance on the part of some of our leaders. They forget that we put them where they are through our thumbs.
COMPARING OURSELVES WITH OTHER ADVANCED NATIONS
Indeed, Ghana is a purely religious country with more than half of the population, 71.2 per cent forming the Christian community with about one-fifth making the Muslim movement and a small segment adhering to the traditional indigenous religions. Religious tolerance in Ghana is very high but that does not prevent the people from making the right choices and speaking their minds in times of difficulties and economic hardship. No right thinking person in Ghana will like to suffer while money meant to alleviate their sufferings are channelled to projects that are of less significance to the economic survival. All things being equal, Ghanaians will wholeheartedly embrace this cathedral project and contribute their quota towards its success, but that is not the case. In other jurisdictions such as United States of America and the United Kingdom among others, where they have these cathedrals in existence, they do not experience hardships like the way we do and, therefore, the system is smooth and friendly and can accommodate such project easily. There is no way we can compare ourselves with others who have put up cathedrals because their mode of financing some of these projects are entirely different from ours.
PROJECT LAUDABLE BUT NOT RELEVANT UNDER PRESENT CIRCUMSTANCE
This National Cathedral project is by all intents and purposes laudable not in dispute in any way because it is a planned inter-denominational Christian cathedral with a baptistery, a 5,000-seating capacity, two level auditorium, a grand central hall, music school, choir rehearsal, art gallery, shop as well as multi use spaces. We are told that aside all these facilities in the cathedral, it will serve also as the home to Africa’s first Bible Museum and Documentation Centre dedicated to Christianity and nation building in Ghana.
This ambitious project was an idea floated by President Nana Addo Dankwa Akufo-Addo as part of Ghana’s 60th anniversary celebration and the design was unveiled by him in March 2018. Indeed, the beautiful design by David Adjaye and Associates, reflects the art and culture of Ghanaian ethnic groups, with the high pitched and staggered roof reminiscent of an Akan inspired architecture.
LET’S TREAD CAUTIOUSLY WITH THIS PROJECT
The cathedral project and its entire architecture are laudable initiative by the government which cannot be wished away. It portrays the level of Christian values in this country and how the people are anxious to worship the Almighty God with all their heart and might. However, the present economic circumstance, to many Ghanaians mostly the Christian community, does not encourage the construction of this project now using state resources. Ghanaians have raised their voices and if the government claims it is a listening one as it made us to understand at the initial stages, it can hold on to the project and bring it back at another time when the economy improves and on a sound footing. After all, there are quite a number of private auditoriums put up by some of the well-established religious leaders in our country which we can rely on for the meantime for both public and private engagements in addition to our well established various conference halls in Accra and elsewhere.
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By Charles Neequaye
“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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