Spiritual formation: A sustainable response to sexual immorality in Ghanaian society

Sexual immorality remains one of the most persistent moral and social challenges confronting Ghanaian society today. 

Rising cases of teenage pregnancy, sexually transmitted infections, marital instability, and sexual abuse continue to generate concern among parents, educators, religious leaders, and policymakers (Ghana Statistical Service [GSS], 2021; GSS, Ghana Health Service [GHS], & ICF, 2018). This situation is particularly troubling in a country where religion occupies a central place in public and private life.

According to the 2021 Population and Housing Census, more than 70 per cent of Ghanaians identify as Christians, alongside a significant Muslim and traditional religious population (GSS, 2021). Yet empirical evidence suggests that strong religious affiliation has not automatically translated into moral restraint, especially in matters of sexual conduct (Adu-Mireku, 2003). This gap between belief and behaviour calls for deeper reflection on how morality is formed and sustained in society.

One important insight emerging from both scholarship and lived experience is that moral behaviour cannot be sustained by rules, warnings, or legislation alone. While laws, public health campaigns, and school-based sex education remain necessary, they often address behaviour only at the surface level (Kohlberg, 1984). What is frequently missing is sustained spiritual and moral formation—the intentional shaping of character, conscience, and self-discipline over time (Willard, 2002).

Traditionally, Ghanaian society relied on families, extended kinship systems, and community structures to guide moral development. These systems emphasised restraint, accountability, and respect for communal values (Assimeng, 2010). However, urbanisation, global media influence, digital technology, and weakening family bonds have significantly eroded these safeguards. Young people today are exposed to powerful messages that normalise sexual permissiveness without offering the moral resources required to navigate such pressures responsibly.

Spiritual formation offers a long-term and holistic response to this challenge. It focuses on inner transformation rather than mere outward compliance. Through mentoring, values education, disciplined habits, and consistent moral guidance, individuals gradually internalise virtues such as self-control, responsibility, respect for the body, and accountability (Foster, 1998; Wright, 2010). Research in education and sociology indicates that values-based and faith-informed formation plays a critical role in shaping ethical decision-making, particularly among adolescents and young adults (Adu-Mireku, 2003).

Importantly, spiritual formation is not the exclusive responsibility of churches. Families, faith-based schools, civil society organisations, and community leaders all serve as formative spaces where moral values can be reinforced (Assimeng, 2010). When young people are guided to understand the meaning and consequences of their choices—rather than merely warned against them—ethical behaviour becomes a matter of conviction rather than fear of punishment.

For policymakers, particularly within the Ministry of Education and allied institutions, this perspective has significant implications. Moral and values-based education should not be treated as optional or peripheral. When integrated thoughtfully into educational frameworks, moral formation complements public health and civic education initiatives by fostering self-regulation, responsible citizenship, and respect for others (GSS et al., 2018).

Religious institutions also bear responsibility. The focus must move beyond moral condemnation to sustained mentoring and character formation. Communities that invest in long-term formation, rather than one-time moral instruction, are better positioned to nurture integrity and restraint over time (Willard, 2002).

Sexual immorality is not merely a behavioural issue; it is a moral and social one. Addressing it effectively requires more than legislation or awareness campaigns. It requires shaping the inner lives of individuals so that ethical choices flow naturally from well-formed character (Kohlberg, 1984).

If Ghana is to curb sexual immorality in a meaningful and lasting way, spiritual formation must be taken seriously as a national moral resource. By strengthening the moral foundations of individuals, families, and institutions, the nation can promote healthier relationships, stronger families, and a more ethically grounded society.

References (APA – for editorial record)

Adu-Mireku, S. (2003). Family communication about HIV/AIDS and sexual behaviour among senior secondary school students in Ghana. African Health Sciences, 3(1), 7–14.

Assimeng, J. M. (2010). Religion and social change in West Africa. Accra, Ghana: Woeli Publishing Services.

Foster, R. J. (1998). Celebration of discipline: The path to spiritual growth. San Francisco, CA: HarperCollins.

Ghana Statistical Service. (2021). 2021 Population and Housing Census: General report, volume 3C—Religion. Accra, Ghana: GSS.

Ghana Statistical Service, Ghana Health Service, & ICF. (2018). Ghana Demographic and Health Survey 2017–2018. Accra, Ghana.

Kohlberg, L. (1984). Essays on moral development: Vol. 2. The psychology of moral development. San Francisco, CA: Harper & Row.

Willard, D. (2002). Renovation of the heart: Putting on the character of Christ. Colorado Springs, CO: NavPress.

Wright, N. T. (2010). After you believe: Why Christian character matters. New York, NY: HarperOne.