1. GREETING

1.1 GRACE, MERCY, AND PEACE FROM GOD THE FATHER AND FROM CGHRIST JESUS OUR LORD TO YOU ALL {CF. 2 TIM 1:2)

2. PREAMBLE

2.1 We, the members of the Ghana Catholic Bishops’ Conference, have held our Annual Plenary Assembly at the Unity Centre in the Catholic Diocese of Damongo, in the Savannah Region of Ghana, from November 7 to 14, 2025, under the theme: “A Synodal Church at the Service of Justice and Peace in Ghana.”

3. AKNOWLEDGEMENT AND GRATITUDE

3.1 Our Plenary was graced by the presence of the Apostolic Nuncio to Ghana, His Excellency Most Rev. Julien Kaboré. We were honoured by the Savannah Regional Minister, Honourable Isifu Salisu Be-Awuribe, whose goodwill message celebrated the longstanding partnership between the Catholic Church and the State in the service of national development. We acknowledge our special engagement with Prof. Ahmed Jinapor, Director General of GTEC. The Municipal Chief Executive for the Gonja West Municipality, Honourable Yakubu Yussif Castro, and Dr. Gameli Kewuribe Hoedoafia, who presided over the opening ceremony, further enriched the occasion with their support.

3.2 During the Assembly, we paid a courtesy visit to the Overlord of Gonjaland, His Royal Majesty Yagbonwura Bii-Konuto Jewusoale II, and the Damongowura, Seidu Kelly Boresa I. Their warm reception created a reflective space for dialogue on peacebuilding, youth advancement, and environmental care. We also visited the Member of Parliament for Damongo, Honourable Samuel Abu Jinapor, whose warm hospitality opened a path for thoughtful engagement on pressing national concerns..

Dearly Beloved, the challenges confronting our nation may appear daunting, but as a people of hope, we refuse to despair.

3.3 Our journey through the Mole National Park stirred both awe and admiration. Its expansive landscape recalled the splendour of creation and the enduring responsibility to protect Ghana’s ecological heritage. We also visited the ancient mosque at Larabanga. The visit deepened our appreciation for the faith of our Muslim brothers and sisters and affirmed our shared commitment to nurturing harmony within our nation’s rich tapestry of belief.

3.4 Across parishes and Catholic institutions throughout the diocese, we celebrated the Eucharist and encountered the steadfast faith of the Lay Faithful, Consecrated Women and Men, and our brother Priests. Their constancy renewed our conviction that synodality is most authentic when we walk side by side with traditional, political, and civic partners in the shared pursuit of justice, peace, and human development.

3.5 We express our profound gratitude to Most Rev. Peter Paul Yelezuome Angkyier, together with the Lay faithful, Consecrated Women and Men, and Priests of the Diocese of Damongo, for their generous hospitality and devoted assistance in ensuring the success of our Plenary Assembly..

4. CONGRATULATIONS

4.1 We congratulate our brother Bishop Peter Paul Angkyier, the Lay Faithful, Consecrated Women and Men and the Clergy of the Diocese of Damongo on the occasion of the 30th Anniversary of the creation of the Diocese. We extend same to the Dioceses of Jasikan, Keta-Akatsi, Konongo-Mampong and Obuasi, which were created together with the Diocese of Damongo.

4.2 We also congratulate the Archdiocese of Cape Coast and the then Dioceses of Keta, Accra, Kumasi and Tamale on the occasion of the 75th anniversary of their creation. We take the opportunity to express our immense gratitude to all the Lay faithful, Catechists, Missionaries and Bishops whose efforts and dedication resulted in the planting of the Church in our country.

5. 150 YEARS OF THE CATHOLIC FAITH IN GHANA - 2030

5.1 The Church in Ghana joyfully announces the establishment of a Pre-preparatory Committee to prepare for the 2030 celebration of 150 years of the Catholic faith in our land. The Committee will guide the Church’s reflections and propose a fitting programme for this historic jubilee. All Catholic faithful are invited to support their work with prayer, while nurturing a spirit of gratitude, enthusiasm and renewed missionary commitment as we journey toward this significant milestone.

PART 1: WALKING TOGETHER AS GOD'S FAMILY - THE SYNODAL PATH

6. The meaning and spirituality of synodality

6.1 A synodal Church is fundamentally a community of faith that journeys together, listening attentively to the Holy Spirit and to one another in a spirit of prayerful discernment, mutual respect, and shared responsibility for the mission of Christ.

6.2 The concept of synodality finds its deep roots in the earliest Christian communities, where believers “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42 NRSV), making decisions together through prayerful discernment of the Spirit’s guidance for the wellbeing of the entire community, as exemplified in the Council of Jerusalem (Acts 15).

6.3 In our Ghanaian context, this means intentionally creating spaces for genuine dialogue between clergy and laity, between generations, and between different ethnic and social groups, ensuring that every member of the faithful has the opportunity to contribute their unique gifts, insights, and charisms to the building up of the Body of Christ (Cfr. Eph. 4:1-7; 11-16; Rom. 12:1-16). We commend the ongoing synodal processes in our dioceses and parishes, while challenging every Catholic community to deepen this commitment to communal discernment and shared responsibility for the Church’s mission in the world, particularly through more vibrant, inclusive, and consultative parish and diocesan pastoral councils that are truly representative of the People of God.

7. Existing Structures of Synodality within the Church in Ghana

7.1 Synodality already breathes through many of the Church’s organs of consultation and participation: Diocesan Presbyteral Councils; Diocesan and Parish Pastoral Councils; Youth Councils; Finance Committees; and the varied commissions and lay associations. These must not be mere structures but must be seen to be working.

8. Formation and Empowerment of the Faithful for Synodal Co-responsibility

8.1 A truly synodal Church thrives on formation that enlightens both the intellect and the heart, enabling every member to share responsibly in the Church’s mission. Lay faithful, Consecrated Women and Men, Priests and Bishops alike must be equipped through deliberate training in participatory leadership, shared discernment, conflict mediation, and social analysis – skills essential for communion and collaboration at all pastoral levels. To achieve this, we task our Directorate for Governance, Justice and Peace to explore the prospects of partnering with the Catholic university and seminaries to design synodal formation modules that integrate theology, Catholic Social Teaching, and local governance principles.

8.2 In due course, such formation must be continuous and prayerful, particularly for the laity, as their theological literacy directly shapes the Church’s witness and vitality. Dynamic catechesis that connects faith with ethical, political, and economic realities, together with robust lay leadership training in schools and youth movements, will nurture mature consciences capable of transforming family, work, and society through authentic Christian witness.

PART II: INDIVISIBLE BOND BETWEEN JUSTICE AND PEACE

9. The Catholic Understanding of Justice and Peace

9.1 The concepts of justice and peace, as articulated within the rich corpus of Catholic Social Teachings, are profoundly and inextricably interconnected, forming the two essential pillars for a thriving, harmonious, and dignified human society.

9.2 Justice is the foundational structure of a fair and equitable community, ensuring all individuals and groups receive what is rightfully theirs and are treated with the inherent dignity and inalienable rights bestowed upon them by their Creator.

9.3 Peace, in this framework, is far more than the mere absence of conflict or war; it is the positive fruit that blossoms from the fertile ground of justice. It is a state of right relationships, security, and holistic well-being that can only exist and endure in a society built upon a just foundation that respects the dignity and rights of all.

9.4 In the Ghanaian context, where inequality, corruption, and political polarization threaten the common good, the Church must make visible that faith has social consequences; that “a faith that does not become culture is a faith not fully received” (Christifideles Laici, 59). To proclaim the Word without embodying justice is to empty the Gospel of its transformative power; for the credibility of Christian witness depends on its capacity to heal divisions, restore dignity, and promote structures that uphold the integral development of every person and community.

10. Living Out Justice and Peace in the Church

10.1 The Church is called to embody in her own life the justice and peace she proclaims to the world, for her witness is measured as much by internal integrity as by external teaching. True ecclesial credibility demands that transparency in financial stewardship, accountability in leadership, and preferential attention to the poor and marginalized are not mere ideals, but essential expressions of fidelity to the Gospel. As the prophet Micah exhorts, God requires of us “to do justice, and to love kindness, and to walk humbly with your God” (Micah 6:8) – a summons that applies as urgently within the Church as it does to society at large.

10.2 When the Church models these virtues faithfully, her moral authority is strengthened; when she fails, the coherence between proclamation and practice falters, weakening her capacity to guide, inspire, and serve. In living these precepts, the Church becomes a visible sign of God’s justice and peace, demonstrating that faith is credible only when it is enacted with integrity, compassion, and humility.

11. Promoting Peace through dialogue and civility

11.1 We note with grave concern the escalating use of inflammatory, divisive, and sometimes hateful rhetoric in our public discourse, particularly during the recent electoral period, where healthy political competition tragically degenerated into violence, arson, and wanton destruction that threatened the fragile fabric of our national unity and social cohesion.

11.2 The increasing ethnocentrism in our nation grieves the heart of God, who created all people in his own image and likeness; and who delights in our beautiful cultural diversity, intending it to be a source of mutual enrichment, celebration, and learning rather than a cause for division, conflict, and mutual suspicion. Historical instances, both in Ghana and across our continent, where ethnic sentiments were weaponised with devastating and genocidal consequences must never be repeated, and we call for a sincere, sustained, and national conversation about how to celebrate our rich diversity while actively strengthening our common identity and shared destiny as one people with one future.

11.3 The conflicts in Bawku, Gbenyiri, Kalba, Bole, and Nkwanta South reinforce the urgent need for sustained dialogue and reconciliation in communities fractured by ethnic, land, and chieftaincy disputes. In Bawku, long-standing tensions have claimed over 300 lives and displaced more than 30,000 residents, with education and livelihoods severely disrupted. Similarly, the Gbenyiri conflict of August 2025 resulted in at least 31 deaths and the temporary displacement of over 48,000 people. These crises reveal that peace cannot be assumed but must be actively cultivated through inclusive engagement, mediation, and co-responsible collaboration among traditional authorities, government institutions, civil society, and religious bodies.

11.4 We lend our support to all those who are playing vital roles in helping resolve conflicts around the country. We likewise earnestly implore all citizens, particularly political leaders, traditional authorities, and media personalities, to exercise maximum restraint, maturity, and responsibility in speech. We equally call for renewed commitment to dialogue, reconciliation, and the protection of human dignity, emphasizing that authentic justice and lasting peace emerge only when all stakeholders walk together in mutual understanding and shared responsibility.

12. Fostering Political Inclusivity in the Ghanaian Society

12.1 The political history of our country has often been marred by intolerance and a “winner-takes-all” mindset, where, for instance, the appointments of some qualified citizens are protested against only because of their alleged different political affiliations. This undergirds the urgent need for a culture of dialogue, mutual respect, and shared responsibility in the Ghanaian society. The Church calls on all citizens, political leaders, and institutions to reject partisan animosity and embrace a politics rooted in the common good, where dissent is met with engagement rather than exclusion. True democracy thrives not merely on procedural victories but on the ethical and moral cultivation of civic life, where every citizen, regardless of political affiliation, is acknowledged as a bearer of dignity and a partner in nation-building.

13. Justice and Education Delivery in Ghana

13.1 Education is the crucible in which peace, civic virtue, and national cohesion are forged. Catholic schools have long shaped Ghana’s moral and intellectual conscience, generally forming citizens who embody truth, fairness, and service to the common good. More so, justice in education demands equitable and transparent partnerships. We call for a clearly defined collaboration framework between Government, Missions, and Educational Units, one that acknowledges the Church’s enduring contribution while safeguarding the moral and spiritual ethos of Catholic schools.

13.2 A just system must ensure student placement is free from bias or manipulation. Curricula should integrate academic excellence with civic education, religious instruction, and patriotic formation, equipping students to contribute ethically and responsibly to society. To sustain the Church’s educational mission, we re-echo our call for Government to guarantee that at least 20% of student intake in Catholic pre-tertiary schools is reserved for Catholic children. This is to ensure that faith-based formation remains accessible while advancing national development.

14. Safeguardding our Common Home: The Environment

14.1 Ecological degradation in Ghana is both a profound moral crisis and a spiritual challenge. A synodal Church recognises creation not as a commodity to be exploited but as a covenantal partner deserving of respect and care. Recent data show that Ghana has lost over 5,252 hectares of forest reserves due to illegal mining (galamsey) in 2025 and 44 out of 288 forest reserves are now degraded. Additionally, about 75 % of the nation’s rivers are now polluted, primarily by mercury and cyanide used in unregulated and irresponsible gold extraction.

14.2 While we acknowledge Government’s efforts so far, for instance, in establishing the National Anti-Illegal Mining Operations Secretariat (NAIMOS), the persisting devastation of galamsey compels us to call upon our dear President to announce even more radical action against this menace including the declaration of a state of emergency in high risk mining zones, swift prosecution of perpetrators regardless of political affiliation, and the full reclamation of lands ravaged by illegal/irresponsible mining and the establishment of transparent reporting on water, forests and food safety indicators.

14.3 We commend those Chiefs and Queen mothers who have fought courageously to protect their communities from the destruction of galamsey and urge all others to emulate their good example. Additionally, we call upon the entire citizenry to own the fight against galamsey until our land and waters are sanitised and healed.

15. Dealing with Corruption

15.1 Corruption erodes justice and peace, weakening public trust in state institutions and the moral fabric of society. Ghana’s 2024 Corruption Perceptions Index score of 42/100, ranking 80th out of 180 countries, underscores the persistent ethical challenges in governance and public life.

15.2 It is absolutely imperative that both the Economic and Organised Crime Office (EOCO) and the Office of the Special Prosecutor exercise their mandates with complete independence and are seen to be so by all Ghanaians. They must display the moral authority required for their daunting task. Their investigations must be guided solely by evidence, the rule of law, and professional ethics, without fear or favour, regardless of the political affiliation, social status, or economic power of those under investigation.

15.3 We call for adequate, predictable funding and genuine operational autonomy for these institutions to ensure they can effectively, fearlessly, and efficiently fulfil their vital mandates without being starved of resources or subjected to covert control. Furthermore, we urge the Government and all state actors to refrain from any actions, whether overt or subtle, that could be perceived as interfering with their work, while simultaneously challenging these institutions to publicly demonstrate their independence through transparent, consistent, and impartial application of anti-corruption laws to all citizens equally.

15.4 The credibility and success of our nation’s entire fight against the cancer of corruption depends heavily on the perceived and actual independence, courage, and effectiveness of these crucial institutions in performing their vital functions for the common good and the restoration of public trust.

15.5 While acknowledging the relative stability of the Cedi, we urge that this should be made to reflect in the prices of goods and services in the country.

16. CONCLUSION

16.1 Dearly Beloved, the challenges confronting our nation may appear daunting, but as a people of hope, we refuse to despair. Saint Paul’s exhortation to “not be overcome by evil, but overcome evil with good” (Romans 12:21) reminds us that our response must involve positive action. Our historical moment demands profound national conversion, a collective return to the values of integrity, service, and solidarity.

16.2 Every sector bears responsibility in this renewal: Government must courageously prioritise the common good; Parliament must function with integrity and purpose; Traditional Rulers must protect peace, culture, and lands; Security Services must serve without partiality; the Media must report truthfully and responsibly; and the Church must continue conscience formation, service to the poor, and prophetic truth-telling.

16.3 As a synodal Church, we pledge continued accompaniment towards a Ghana where justice and peace embrace. Ghana represents God’s precious gift, a nation endowed with abundant resources and resilient people. Our peace, democracy, and shared future constitute treasures requiring vigilant protection. We must not squander these gifts through selfishness or short-sightedness.

16.4 As we look forward, we entrust our nation to the maternal intercession of Mary, Queen of Peace. We place Ghana under the guardianship of Saint Joseph, Patron of the Universal Church. May the Holy Spirit guide, inspire, and empower us all as faithful builders of a just, united, and peaceful Ghana.

May St. Anne, the Patroness of the Diocese of Damongo, continue to intercede for us!

Issued on Friday, November 14, 2025 in the St. Anne Cathedral in the Diocese of Damongo.

MOST REV. MATTHEW KWASI GYAMFI

BISHOP OF SUNYANI AND PRESIDENT,

GHANA CATHOLIC BISHOPS’ CONFERENCE