Book Review: Christian Nationalism and Democracy in Ghana

The author is an Emeritus Professor of Politics at London Metropolitan University, UK, and a regular communist in both the Daily Graphic and Daily Statesman newspapers.

Just reading the review copy feels like taking a close, thoughtful look into Ghana’s political and spiritual life. Professor Haynes doesn’t just write an academic book; he tells a national story that blends history, faith, and politics in a way that feels both familiar and eye-opening. He explores how Christianity has grown from being a quiet moral guide into a powerful force shaping Ghana’s political identity and democratic culture.

Experience

For me, reading any book by Professor Haynes is like savoring 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, 20th November 2024, I had the distinct honour of reviewing his thought-provoking book, Revolution and Democracy in Ghana: The Politics of Jerry Rawlings, at the British Council Auditorium in Ridge, Accra.

The experience was both enlightening and inspiring, offering me a firsthand encounter with the intellectual depth, analytical precision, and enduring relevance that Emeritus Professor Haynes brings to his work.

The book

In the preface, Professor Haynes outlines the book’s scope and central argument as follows:

“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 of the book is that in Ghana today, Christian nationalism is politically influential, impacting the country’s liberal democracy, human rights, and inter-faith relations. The objective of the book is to identify and examine Christian nationalism’s political and religious significance and assess its impact in one of Africa’s few consistent liberal democracies—Ghana.”

Right from the very first chapter of the book, I was drawn in, finding it easy to follow and reflecting 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, but a test of Ghana’s secular democracy for others.

Scope

Through interviews with politicians, pastors, and civil society leaders, Haynes made me see that the question is not just whether Ghana is a religious country, but how far religion should influence state policy. Though the book’s scope is clearly defined, I found that it offers much more than initially suggested. By weaving together historical analysis, firsthand accounts, and political insights, the book illuminates the complex ways in which 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 of Ghana’s founding fathers, educated in mission schools, drew inspiration from Christian values. Yet over time, the relationship between church and state has shifted. The author shows how the church’s moral courage under the military regimes of the 1970s and 1980s helped restore democracy, but how, in later years, the growing influence of Pentecostal and Charismatic churches has brought new challenges.

Second, one of the most striking themes in the book is what Prof. Haynes calls the “Pentecostalisation of politics.” He describes how modern politicians now seek prayers, blessings, and sometimes prophecies from pastors as part of their political journey. He calls this a form of “religious populism,” where political success is often linked to divine approval. This, he warns, blurs the lines between faith and governance. The image of pastors praying over candidates or predicting election results shows how religion has become a visible part of political performance in Ghana.

Third, the author also examines the growing popularity of “dominion theology” — the belief that Christians have a divine mandate to take charge of political and social life. This belief, he argues, has found expression in Ghana through churches, universities, and political networks that see governance as an extension of Christian duty. It is this theology, the book suggests, that fuels movements like the anti-LGBTQ+ campaign and influences moral debates around national policies. And Prof. Haynes links these developments to a wider global pattern, comparing Ghana’s experience with the rise of Christian nationalism in countries like Zambia and the United States.

Nuanced

Fourth, what makes Haynes’ approach especially impressive is his nuance and balance. He does not dismiss Christian nationalism as mere fanaticism. Instead, he treats it as a reflection of the moral frustration many Ghanaians feel toward corruption, inequality, and moral decline. Many citizens, he writes, genuinely believe that faith-based leadership can restore honesty and discipline to public life. But the book also cautions that this desire for moral purity can sometimes lead to intolerance and the quiet exclusion of non-Christians, especially Muslims.

Fifth, the later chapters of the book turn to interfaith relations, offering a thoughtful look at Ghana’s tradition of peaceful coexistence between Christians and Muslims. Haynes notes that while Christian nationalism can create tension, Ghana has also developed strong mechanisms for interfaith dialogue. He highlights the work of the National Peace Council and the Office of the Chief Imam, showing how collaboration between religious leaders has often helped the country avoid religious conflict. From their joint appearances during national crises to their joint appeals for peace during elections, Prof. Haynes sees in these partnerships a model of what he calls a “civic theology of coexistence.”

Finally, the book warns 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. In the concluding chapters, Prof. Haynes ties these reflections to Ghana’s democracy, showing that the contest between faith and secularism is both political and moral, with global parallels. Ultimately, the book serves as both a warning and a guide, urging readers to see democracy not as a rejection of faith, but as a shared moral project grounded in tolerance, fairness, and respect for all.

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.

Christian Nationalism and Democracy in Ghana stands as a landmark work. It helps us see that the future of Ghana’s democracy will depend not only on good laws and strong institutions, but also on how well the nation manages its powerful and enduring relationship between religion and politics.

The reviewer, Bright Philip Donkor, is the news editor, Daily Statesman, development advocate, and founder of the Briphildon Foundation.

By Bright Philip Donkor