For me, reading any book by Professor Jeffrey Haynes, an Emeritus Professor of Politics at London Metropolitan University, is like savouring a rare vintage wine, whose rich taste lingers long after the final sip, leaving the mind and senses yearning for more.
Having enjoyed his scholarly “beverage”, I find myself, like Oliver Twist, always asking for another serving.
On Wednesday, November 20, 2024, I had the distinct honour of reviewing his thought-provoking book, Revolution and Democracy in Ghana: The Politics of Jerry Rawlings.
The experience was both enlightening and inspiring, offering a firsthand encounter with the intellectual depth, analytical precision and enduring relevance Professor Haynes brings to his work.
Book
In the preface of Christian Nationalism and Democracy in Ghana, Professor Haynes outlines the book’s scope and central argument:
“The book addresses three main issues: first, Christian nationalism’s impact on Ghana’s liberal democracy, including in relation to human rights; second, interactions between Ghana’s Christian nationalists and elements of the American Christian Right; and third, Christian nationalism’s impact on Christian-Muslim relations.
The main argument is that in Ghana today, Christian nationalism is politically influential, affecting liberal democracy, human rights and interfaith relations.
The objective is to examine Christian nationalism’s political and religious significance and assess its impact in one of Africa’s few consistent liberal democracies, Ghana.”
From the first chapter, I was drawn in, finding it easy to follow and reflect deeply on how religion and politics continuously shape life in Ghana.
The author uses the National Cathedral project as a recurring symbol, a grand vision of faith, but also a point of division.
To him, the Cathedral represents both belief and controversy: a monument of hope for some, and a test of Ghana’s secular democracy for others.
Scope
Through interviews with politicians, pastors and civil society leaders, Prof. Haynes shows that the question is not simply whether Ghana is a religious country, but how far religion should influence state policy.
Though the book’s scope is defined, it offers much more.
By weaving historical analysis with firsthand accounts and political insights, the book illuminates how faith shapes governance, public debate and social norms in Ghana, offering readers a nuanced understanding of the moral and political stakes at play.
First, the book’s historical depth stands out. Prof. Haynes traces Christianity’s role from the colonial period, through the early years of independence, to the rise of Pentecostalism in the Fourth Republic.
He reminds readers that many founding fathers, educated in mission schools, drew inspiration from Christian values.
Second, one striking theme is what Prof. Haynes calls the “Pentecostalisation of politics.”
Modern politicians now seek prayers, blessings and sometimes prophecies from pastors as part of their political journey.
This “religious populism” links political success to divine approval, blurring the lines between faith and governance.
Third, the book examines the rise of “dominion theology”, the belief that Christians have a divine mandate to lead politically and socially.
In Ghana, this theology manifests through churches, universities and political networks, influencing movements like the anti-LBGTQ+ campaign and moral debates around national policies.
The author situates Ghana’s experience within global trends, comparing it to Christian nationalism in Zambia and the United States.
Nuance
Fourth, what makes the author’s approach impressive is his nuance and balance.
He does not dismiss Christian nationalism as mere fanaticism.
Rather, he treats it as a reflection of citizens’ moral frustration with corruption, inequality and perceived moral decline.
Many Ghanaians genuinely believe faith-based leadership can restore honesty and discipline to public life.
Yet, this moral desire can also foster intolerance, quietly excluding non-Christians, especially Muslims.
Fifth, later chapters explore interfaith relations, reflecting Ghana’s tradition of peaceful Christian-Muslim coexistence.
While Christian nationalism can create tension, Ghana has developed strong mechanisms for dialogue.
The author highlights the National Peace Council and the Office of the Chief Imam, showing collaboration between religious leaders as key to avoiding conflict, from joint appearances during crises to appeals for peace during elections.
He calls this a “civic theology of coexistence.”
Finally, the book cautions against complacency.
Ghana’s peace, the author argues, is real but fragile.
When one religion becomes the unofficial standard of national identity, others may feel excluded.
He calls for “pluralistic patriotism”, a national spirit that allows all faiths to thrive equally.
Indeed, the book serves as both a warning and a guide, showing democracy as a shared moral project grounded in tolerance, fairness and respect.
Recommendation
Professor Haynes’ writing is clear, detailed and respectful of Ghana’s cultural and religious complexities.
The book is rich in research, drawing on interviews, historical archives and political analysis.
It is recommended for all segments of the population, including the business community, academia, politicians, clergy and anyone interested in understanding how faith continues to shape Ghana’s democratic journey.
The reviewer is the News Editor,
Daily Statesman.
