Ghana, a beautiful country nestled in West Africa, continues to earn global admiration for its thriving democracy and perceived religious tolerance. National events frequently highlight this spirit of inclusivity, often beginning with Christian prayers, followed by Islamic and sometimes traditional invocations.
These gestures have positioned Ghana as a beacon of religious harmony in the sub-region.
Yet, as a committed member of the Church of Pentecost and a broadcaster for nearly two decades, I have come to view this celebrated tolerance as largely ceremonial—performed for the cameras and tailored for national events rather than rooted in the hearts of many Ghanaians.
Growing up in Japekrom in the Bono Region, I witnessed this contradiction firsthand. My father, a retired elder of the Church of Pentecost, was instrumental in winning converts from Islamic communities in Sokura through evangelism and personal outreach. Our home, located behind Ansu Hotel, functioned like a mission house. The district pastor at the time was based several kilometers away between Drobo and Kwasi Buokrom, so many new converts found support in our home.
Ghana’s constitution guarantees freedom of religion and association, which should allow every individual—Christian, Muslim, traditional worshipper, or otherwise—to choose their faith. However, for children under 18, their religious identity is often determined by parents or guardians.
Sadly, I have witnessed numerous cases in which young people, and even adults, were disowned by their families for converting from Islam to Christianity—many of them choosing to become members of the Church of Pentecost. Where, then, is the religious tolerance we so proudly proclaim?
I saw my father, often with help from church members, rent rooms, pay school fees, and offer general support to those cast out by their families for embracing Christianity. If Ghana truly practices religious tolerance, why must a child be disowned for exercising their right to choose a different faith?
In trying to understand this issue better, I sought the views of the immediate past Ashanti Regional Chief Imam, Abdul Mu’min Harun. He clarified that Islam does not oppose Christianity outright and, in fact, recognizes certain biblical teachings and Jesus Christ as a prophet though not as the Son of God, which is a theological difference for another discussion.
On interfaith marriage, the Imam explained that the Quran prohibits Muslim women from marrying Christian men, though Muslim men are permitted to marry Christian women. He said this is because, in Islam, the man is regarded as the head of the household and determines the religion of the family. Therefore, children born into such marriages are expected to follow the father’s faith.
To me, this position feels inherently discriminatory. It creates an uneven playing field that hinders true religious coexistence and denies individuals the freedom to marry partners of different faiths.
While the law in Ghana considers 18-year-olds as adults capable of making independent decisions including in matters of faith and marriage—economic dependence on parents often complicates their freedom in practice.
In Christian families, while parents may initially oppose their son marrying a Muslim woman, they typically relent if the son insists. Rarely do they go as far as disowning their child. however unfortunately, the family do not recognize you fully are their in-law associated with gossip. This contrast raises serious questions about the sincerity of our supposed tolerance.
After years of listening, observing, and reflecting, I have become convinced that religious tolerance in Ghana is largely superficial. It exists more in our public rituals than in our private convictions.
If we want to honestly call ourselves a religiously tolerant country, we must go beyond lip service and ensure our actions align with our constitutional values—starting from our homes, not just our national platforms.
Disclaimer: The views expressed in this article are solely those of the author and do not reflect the editorial position of any media organization with which he is affiliated.
Source: Isaac Justice Bediako
