The above caption was the title of a book authored by Professor Max Assimeng, a renowned authority on the ‘Sociology of Religions’.
The book is a comparative study of different religious ideas and practices, how they were disseminated and received, and their intended or unintended consequences.
‘Saints’ in this context refers to fathers or guardians of the faith.
Religion, a social institution’s role is to promote social cohesion, enforce social control and provide meaning to life (spirituality). Religious Fathers or Saints are, therefore, indispensable to the function and credibility of religious institutions, and are venerated as such.
Unfortunately, there is a growing travesty of the hallowed role and purpose of religion. Religion has often become a smokescreen for the exploitation of the vulnerable in society, through all sorts of subterfuge.
Although some religious leaders remain faithful to the spiritual needs of their flock and lead exemplary lives to inspire them, there is an alarming proliferation of religious charlatans and the unbridled mushrooming of churches and other faith groups that is not yielding any positive impact on the spiritual and moral fibre of our society.
Rather, we observe a society bedevilled by challenges, where almost every problem is processed through the monocausal lens of religion.
Regulation, control
Unfortunately, the response of the ‘Saints’ to the systemic desecration of the religious institution has been muted. Perhaps it is time to recall the Religious Bodies Registration Law (PNDCL 221) of 1981.
This law was triggered by the activities of a doomsday prophet in the 1980’s who described himself as ‘Jesus Christ’ of Dzorwulu. He brainwashed his followers not to bathe and served them his urine as holy water, among other acts of infamy.
The government of the day ordered the closure of this horrible congregation when it came to its notice.
In the immediate aftermath, the above-referenced PNDCL 221 was promulgated to regulate the formation and conduct of religious bodies and associations.
The law was opposed by the religious Fathers of the time, ostensibly because it was perceived as an attempt to limit or control religious freedom.
In retrospect, the law was needful, but the precipitous circumstances under which it was passed may not have allowed sufficient consultation to convince all stakeholders about its true worth.
The failure to make the law operable was a missed opportunity to address a festering social problem which has only aggravated in contemporary times.
Current legal framework
The current regulatory framework for Religious Bodies is to register as corporate entities or incorporate under the Trustees (Incorporation) Act 1962 (Act 106). Whether this approach is satisfactory enough to address the issues under scrutiny is an open question.
The sanctity and solemnity of the Religious Institution is under siege by fake and unscrupulous actors.
Everywhere are amateur preachers and clerics engaged in garbled and brazen sermons.
Some of them are ordinary rascals who engage in patently criminal activities but conveniently shield themselves under the cloak of religious freedom.
Sadly, the saints appear to be oblivious of these nebulous developments even when it is patently a nuisance to the public.
The Fathers of the faith must act decisively to weed out the malcontents parading as men of faith before they overwhelm the entire society.
The danger they pose cannot be underestimated.
Together with the state, some form of legislation has to be fashioned to sanitise and regulate the religious ecosystem.
The writer is a retired public servant.
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