Features
When God speaks to the Clergy about the National Cathedral project
News circulating on social media platform indicate that two eminent clergymen and members of the Board of trustees of the controversial National Cathedral project have called for its immediate suspension and audit.
The two prominent personalities, Archbishop Nicholas Duncan-Williams and Reverend Eastwood Anaba, were quoted to have said that their call was based on the controversies surrounding the project.
According to them, the suspension would pave the way for transparency and accountability to be provided to the Ghanaian people. In a memo sent to the Board of Trustees on Monday, January 23, and sighted by My JoyOnline.com, the two persons called for an independent audit into the expenditures of the project. They noted that the auditors must be one that was nationally recognised.
CONCERNS OF TWO CLERGYMEN
Hear the two respected clergymen in the excerpts of the memo: “That in the spirit and cause of transparency and accountability to the Ghanaian people, the current Board of Trustees of the National Cathedral shall appoint an independent, nationally recognised accounting firm to audit all public funds contributed to and spent by the National cathedral. Auditors will also audit the overall cost of the project. The appointment of an auditor, shall take place before the deferment of activities of the Board of Trustees”.
The two eminent and respectable pastors were also quoted to have said that the national cathedral project should not continue until the economic conditions in the country are improved. According to them, the current activities advancing to the construction of the project should be deferred until the atmospheric conditions in Ghana are improved and the audit of the cathedral account is done.
REASONS BEHIND BISHOP HEWARD-MILLS RESIGNATION
In the midst of controversies, the founder of the Lighthouse Chapel International, Bishop Dag Heward- Mills resigned from the Cathedral’s Board of Trustees in August 2022. In so doing the eminent and revered pastor, did not give specific reason for his resignation, which gave room for Ghanaians to speculate and give their own conjectures about his unilateral decision to resign. However, his resignation letter which appeared to have been leaked recently, attributed his exit to unresolved concerns about the cost of the National cathedral project and other pertinent issues.
The National Cathedral Project spearheaded by the President, Nana Addo Dankwa Akufo-Addo, remains one of the controversial national public issues since the project was announced by the President some years back.
Apart from the accountability issues which were raised by the Minority caucus in Parliament, there have been many concerns raised by the majority of Ghanaians about the relevance of the project, especially at this particular time when the country is in dire economic crisis.
CONTROVERSY OVER THE CATHEDRAL PROJECT
Many were those who thought that even though the idea for the construction of this edifice was not entirely bad and that all things being equal, the project can go on uninterrupted, they felt that it was so strange that while the economic hardships were so severe and unbearable, moneys are being channeled into the construction of this project in the face of the present economic challenges.
Most of the country’s health facilities are in poor state with shortage of essential drugs and life- saving equipment such as oxygen, laboratory equipment, hospital beds, drips among others.
Besides, children are squatting and writing on bare floors due to lack of classrooms furniture, while school children are studying under very difficult and terrible conditions with no classroom accommodation, yet the country is spending huge sums of money to build a cathedral to serve as a monument for one particular person.
OKUDZETO ABLAKWA’S ARGUMENT
Honourable Okudzeto Ablakwa, Member of Parliament (MP) for North Tongu Constituency in the Volta Region and the outspoken legislature, has been a regular advocate against the project since the announcement by the government to undertake the project.
His argument is simply that Ghana with its current needs and ailing economy does not need a national cathedral. He opined that funds that was being used for that project could be channeled into improving the lives and living conditions of Ghanaians. Currently he has gone to the Commission on Human Rights and Administrative Justice (CHRAJ), challenging some of the key people against certain irregularities within the project.
Indeed, this particular cathedral project, is an issue that has attracted a lot of public criticism and condemnations whatsoever. Members of the Board of Trustees, mostly from the clergy have initially unanimously supported the idea for the construction of this cathedral since it falls within their domain and nobody can fault them since they are entitled to their opinions.
They have initially turned blind eye to the critics believing that they are anti-Christ and, would not like the house of God to be built. But that should not be the case at all in the midst of the current economic turmoil which has persuaded the country to run to the International Monetary Fund to seek a bailout for the economy which is sick and in comma.
GHANA’S CHRISTIANITY POPULATION
Ghana is a country in which Christianity has dominated the population with 71.3 percent being member of various Christian denominations, according to the National Population Census held in 2021. It means the majority of the people subscribed to Christianity and believe in the teachings of the Almighty God, the creator of heaven and earth.
However, in a situation in which we find ourselves at this particular point in time, we cannot channel resources into a project that will not inure to the total benefit of the people and the good Lord Himself understands that.
We only hope and pray that when the economy stabilises and we are in the position to accommodate a project such as a national cathedral, we can then take an advantage of that and the people will give their fullest support to it and even contribute towards its construction.
THE VOICES OF OUR CLERGYMEN
It is so refreshing that some of the eminent clergymen in the society who happen to be members of the National Trustee of the National Cathedral has been spoken to the Almighty God to hasten slowly in this particular project in view of our present circumstance and also to ensure the fullest accountability of the investment made so far in this project. That is indeed, heartwarming and welcoming news and we hope other members will follow the shining example.
We also hope that the President being a listening head of state, will accommodate the concerns of the majority of Ghanaians and hold on to the project for now, as we find ways to bring the economy back on track.
Nobody is against the construction of a place for religious activities, but it has to be done when our priorities are right. Ghanaians cannot sacrifice their impoverished, poverty and sufferings at the expense of a national cathedral which has no bearing on their living conditions whatsoever.
The government must face facts and do things that are beneficial and inure to the progress of our dear country. Anything short of that, will not be tolerated by the majority of people who find themselves in abject poverty and find it difficult to make ends meet.
Contact email/WhatsApp of author:
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By Charles Neequaye
Three days into her work with us, Kwakyewaa became an indispensable member of our team, and our contractors were very pleased with her. She gave them advice on the placement of electrical fittings.
She also contacted a couple of paint specialists and, after joining them to test their quality, we chose their products, which saved me a very substantial amount. On the evening of the third day I drove her home’.
‘Kwakyewaa, we have been so busy we haven’t had the chance to chat’.
‘Yes indeed. I have been hoping we could talk. But why don’t you have your say first’.
‘Okay. The first thing I would like to say is actually a question, and I hope you don’t mind my asking’.
‘Certainly not. Please go ahead’.
‘Well, I, I am really enjoying working with you. You have done quite a lot for us, and I really appreciate that. But I mean that on the personal level, I like being with you, and I wish, er ………….’
‘I like being with you too, apart from the fact that I respect what you are doing, and I wish I could do this on a regular basis. But what about the fact of your relationship with Abena? Even though your relationship is practically over, would it not look funny that within a short time of ending the relationship you quickly grab her cousin?’
‘She’s your cousin, not your sister. And she’s already started a new relationship. Moreover, she doesn’t have any respect for me. You’ve heard the disparaging things she’s being saying about me’.
‘She’s obviously being influenced by Jennifer, but I would have thought that she would at least reflect a little before believing them’.
‘You went to Tech, so you know that this type of thing is common, even though it’s boys who indulge in it. It’s called ‘Takashi’. If you want a girl and you are not confident of winning her normally, you tell her false stories about the guy she’s going out with. Most of the time it doesn’t work, but in this case it has worked. It’s almost funny’. I stopped in front of her home, and just as I was driving off Esaaba called me.
‘David, Mom would like a word with you’. So I locked the car and went in with them.
‘My son David. I learned yesterday that you and Abena have ended your relationship. I wasn’t pleased to hear it, because you know that I have come to regard you as my son. I heard Esaaba and Abena arguing, and when I asked them they said it was due to her decision to stop seeing you. Abena is adamant that she will not change her decision, and in fact she has started going out with another person. So what can I say? I’m glad that you have not stopped coming here, because I want to see you here regularly’.
‘Don’t worry at all Mom. I will be very regular here, and you can always call me whenever you need me’. ‘Thank you, my son. Now, the second thing. I hear Kwakyewaa has started helping you at your office. I also hear that in addition to your job with the EU, you have a big company. I really admire you. You are so humble and hardworking’. ‘Mom, let me tell you this. Kwakyewaa has been extremely helpful to us. She has already made a lot of difference in our work. I am really sorry that she will have to return to France in ten days’ time’. ‘
Ah, but I thought you said you will not allow me to go back. Have you changed your mind? I am thinking of staying for a while’,
‘Ei, Kwakyewaa!’ Esaaba said. ‘What will your parents say? You want to stay for how long?’
‘Mom’, my parents are in London, and I have been in France on my own for two years. I believe that what I’m doing with Bernard is really useful. I’m not even thinking about money. I will stay for a month or two, maybe even three’.
‘Let me correct you there. You will not work for us for one day without being paid. Now, tomorrow, I will take you to my other site, and show you what we are doing there. Then you can take a good decision. For now, Mom, we have something to discuss. Goodnight’.
‘Okay madam Kwakyewaa’, I said as we walked to my car, ‘will you give me a chance? I have really developed feelings for you, and I believe we can get along together. I can assure you that I have nothing to hide, and ……………’
‘You don’t need to talk much. I accept. Unconditionally. Let’s go and take a look at the site tomorrow’.
She called me fifteen minutes after I left their house.
‘David, I’ve told Esaaba. She’s very surprised, and very excited. So it’s official now. She wants to talk with you.
‘Bernard, do you know how I will call what you’ve just done? It’s a smooth transfer, within the same family. Congrats, I’m happy for you’.
These legal provisions strongly resonate with Islamic teachings on the protection of the vulnerable, particularly children and victims of abuse.
The Prophet Muhammad (pbuh) emphatically condemned all forms of exploitation and injustice. He said: “Allah will be against three persons on the Day of Resurrection… one who sells a free person and consumes his price” (Ṣaḥīḥ al-Bukhārī). This Hadith directly condemns practices akin to human trafficking, where individuals are commodified for profit.
Additionally, the Prophet (pbuh) stated: “Whoever does not show mercy to our young ones… is not one of us” (Tirmidhī), underscoring the obligation to protect children from harm. These teachings reinforce that exploitation, abuse, and coercion are grave sins in Islam.
Synthesis
While Ghana’s legal frameworks are robust and aligned with both international standards and Islamic ethical principles, the implementation gap remains the primary challenge. Bridging this gap requires not only strengthening legal enforcement but also integrating ethical, religious, and community-based mobilization to reshape societal attitudes and enhance vigilance against trafficking.
The Strategic Role of Religious Leadership
Religious leaders occupy a uniquely influential position within society, functioning not only as spiritual guides but also as custodians of moral order and social cohesion. They command significant social capital, derived from deep-rooted trust, legitimacy, and continuous engagement with community members. In many contexts, they are perceived as intermediaries between the divine and humanity, entrusted with overseeing critical life events such as childbirth, marriage, burial rites, and conflict resolution. This positions them as indispensable actors in shaping both private conduct and public morality.
Theoretical Significance
Within Islamic sociology, religious leaders act as norm entrepreneurs, shaping:
• Moral consciousness by interpreting religious texts in contemporary contexts
• Social norms by defining acceptable and unacceptable behaviour
• Behavioural compliance through moral persuasion and spiritual accountability
Their authority extends beyond ritual functions to influencing socio-political attitudes, making them key agents in combating systemic injustices such as human trafficking.
Why religious leaders are vital in combating human trafficking
Trust and Legitimacy: Communities are more likely to accept guidance from religious leaders than from state institutions alone.
Grassroots Reach: Regular gatherings (e.g., Friday prayers, naming ceremonies, officiating marriages and burial services) provide direct access to large audiences. Religious leaders have access to the entire communities through the roles they play in societies.
Moral Framing: They can redefine trafficking not just as a crime, but as a grave sin (ḥarām), thereby strengthening deterrence.
Cultural Influence: They shape attitudes toward family decisions, migration, and child welfare key entry points for traffickers.
Conflict Mediation Role: Their involvement in family and communal disputes enables early detection of vulnerability and exploitation risks.
Practical Interventions
Normative Reframing
Clearly articulate human trafficking as a severe violation of Islamic principles, emphasizing accountability before Allah.
Sermonic Advocacy (Khutbahs)
Institutionalize anti-trafficking education within sermons, linking scriptural teachings to contemporary realities.
Community Surveillance and Early Warning Systems
Encourage congregants to report suspicious movements or deceptive recruitment practices, fostering collective vigilance.
Imamship Counselling and Family Guidance
Imams provide advisory support to families, particularly in rural areas, to resist false promises of employment or education.
Intersectoral Collaboration
Build partnerships with government agencies, NGOs, and international organizations such as the International Justice Mission to align moral advocacy with legal enforcement.
Victim Reintegration Support
Facilitate stigma reduction and social reintegration of survivors through compassionate community engagement.
In sum, religious leaders are not merely passive moral voices but strategic actors in social transformation. Their integration into anti-trafficking efforts bridges the gap between law and lived reality, ensuring that legal prohibitions are reinforced by moral conviction and community action.
Ethical Foundations (Conceptual Analysis)
Religious interventions against human trafficking must be firmly grounded in the theological and ethical attributes of Allah, which serve as the ultimate source of moral guidance in Islam. These divine attributes are not merely abstract concepts but functional principles that shape human conduct and social responsibility.
• Al-‘Adl (The Just)
Allah is perfectly just, and His justice (‘adl) denotes absolute fairness, balance, and the uncompromising rejection of oppression (ẓulm). In practical terms, this attribute obligates believers especially religious leaders to actively confront injustice in all its forms. Humantrafficking, which thrives on exploitation, coercion, and inequality, stands in direct opposition to divine justice. Grounding interventions in Al-‘Adl therefore requires advocating for accountability, supporting legal enforcement, and ensuring that perpetrators are brought to justice while victims receive their rightful protection.
• Ar-Raḥmān (The Universally Merciful)
Allah’s mercy (raḥmah) encompasses all creation, reflecting compassion, care, and benevolence without limitation. This attribute establishes an ethical imperative to respond to victims of trafficking with empathy, dignity, and restorative support. Religious leaders, drawing from Ar- Raḥmān, are called to prioritize healing, rehabilitation, and reintegration, ensuring that survivors are not stigmatized but rather supported in rebuilding their lives. Mercy here extends beyond charity to structured compassion that restores human dignity.
• Al-Ḥafīẓ (The Preserver and Protector)
Allah as Al-Ḥafīẓ signifies ultimate guardianship, preservation, and protection over all beings. This attribute places a collective responsibility on society to safeguard the vulnerable particularly
Women, children, and marginalized groups who are most at risk of trafficking. For religious leaders, embodying this attribute involves proactive vigilance, community education, and the establishment of protective mechanisms that prevent exploitation before it occurs.
Synthesis
When religious leadership is anchored in these divine attributes, it transcends passive moral instruction and evolves into active ethical stewardship. Justice demands resistance to exploitation, mercy ensures compassionate care for victims, and protection mandates preventive action.
Together, these principles transform religious leaders into powerful agents of social justice, capable of mobilizing communities toward the eradication of human trafficking.
Maqāṣid al-Sharīʿah and Human Trafficking (Conceptual Analysis)
What is Maqāṣid al-Sharīʿah?
Maqāṣid al-Sharīʿah refers to the higher objectives and overarching purposes of Islamic law,which are fundamentally designed to secure human welfare (maṣlaḥah) and prevent harm (mafsadah). Rather than focusing solely on legal rules, this framework emphasizes the ethical spirit and societal outcomes of Sharīʿah.
Classical scholars such as al-Ghazālī and al-Shāṭibīsystematized these objectives into five universal protections: religion (dīn), life (nafs), intellect(‘aql), lineage (nasl), and wealth (māl). These are regarded as essential necessities (ḍarūriyyāt) forthe preservation of a just and functional society (Shinkafi & Ali, 2017; Malik, 2015).
Importantly, Maqāṣid al-Sharīʿah provides a dynamic and policy-relevant framework, enabling Islamic law to address contemporary challenges such as human trafficking by prioritizing justice, dignity, and human flourishing.
