Joe Yapzor

Sitting in the middle of Our Lady of the Holy Rosary Catholic Chaplaincy at Kwame Nkrumah University of Science and Technology, I heard the IMCS Pax Romana PRO announce an invitation for all Catholic students vying student positions to come forward, introduce themselves to fellow students, and receive the priest’s blessing. While part of me smiled because at least there are Catholic students preparing to lead, the skeptical part sighed: “Will they represent Pax Romana’s values when elected?”

That was the first thought that crossed my mind. The first conscious one came about five years ago during the COVID-19 pandemic, when I considered writing a book titled “The Need for Christians in Politics.” Unfortunately, I haven’t written the first sentence of that book yet, nor shared the thought with anyone – until now.

Though not formal or constitutional, one can comfortably call Ghana a Christian nation, considering over 70% identify as Christians. Or better still, a religious nation, knowing over 95% identify with Christianity, Islam, or African Traditional Religion – all sharing values that promote human welfare and forbid cheating. Yet when we look at our political class and public servants, corruption remains the watchword.

Without dwelling much on peripherals, let me “eat my house matter” [me di me fie asem]. If Christians in public office are corrupt, who is to blame? If a majority-Christian society is corrupt, who failed? To me, the Church deserves huge blame. Before you rant for or against the Church, follow me to the end.

Who Prepares Young Christians for Politics?

The Church doesn’t officially teach that politics is off-limits, rather she encourages it, but she often acts showing less interest in it. Sure, she speaks out against political ills, corruption, injustice, or moral decay, but where’s the proactive effort to train young men and women to transform the political sphere? The Catechism of the Catholic Church calls laypeople to evangelize the temporal order, including politics, as part of their baptismal mission (CCC 900). Yet, how often do we see parishes or dioceses equipping young Catholics to navigate the messy world of politics with integrity?

When young people show interest in leadership, whether through student government or community roles, does the Church mentor them to make a Christ-centred impact, or does she leave them to sink or swim in the turbulent waters of politics? Too often, it’s the latter. Without guidance, these young leaders are left vulnerable to “political godfathers” who open doors but demand loyalty to their agendas, not Christ’s. Who, then, will these young politicians serve: the godfather who paves their way or the Church that barely acknowledged their ambition? The Decree on the Apostolate of the Laity (Apostolicam Actuositatem) is clear: laypeople are called to renew the secular world through their faith (AA 7). But if the Church doesn’t provide formation for political life, how can we expect young Christians to uphold Gospel values in public office?

Having served in Christian youth leadership since I was 14, currently as Parish Youth Chairman and National Organiser of the Inter-Tertiary Institutions of Catholic Charismatic Renewal (ITI-CCR Ghana), I’ve seen the Church invest heavily in forming youth leaders. I’m a beneficiary of this formation, which has shaped my leadership in both Christian and secular spaces. But these efforts often target those leading within the Church, who rarely venture into secular politics. These formed ones often focus on leading various aspects of parishes or ministries until they “join the Church triumphant.” And it seems as though the Church keeps her best for internal use and releases the rest to the world. Many of these “rest” then misrepresent her through corruption, making the Church share their shame. As Gaudium et Spes notes, the Church must engage the world’s joys and struggles (GS 1), but when her members fail to reflect her values, the world points the finger back at her. Like a mother who loves her wayward child, the Church often bears the consequences of her children’s misdeeds. There are countless number of people who have lost faith due to the actions of corrupt Christians.

Does the Church Support Righteous Politicians?

I’ll never forget a lesson from my Senior High School Government class on “Why Chiefs Must Not Involve in Politics.” My first exam answer? “Politics is a dirty game.” Today, I see it differently: politics isn’t inherently dirty, it’s the dirty players who make it so. The more corrupt people dominate, the filthier it gets. The solution isn’t to avoid politics but to call clean players into the game. Yet, standing for truth and fairness in a corrupt political arena is risky. Without support, even the most well-intentioned can falter.

Does the Church provide a safe haven for politicians who strive to live righteously? Lumen Gentium teaches that all Christians are called to holiness, including those in public life (LG 40). But when a politician takes a stand for justice, say, refusing bribes or exposing corruption, where’s the Church’s backing? Do parishes pray for them? Do bishops encourage them publicly? Or do we leave them to face threats, isolation, or career sabotage alone? Pope Francis, in Evangelii Gaudium, called for a Church that accompanies people in their struggles, including those in public life (EG 24). Without prayer, encouragement, or practical support, how can we expect Christian politicians to stay pure?

Helping Christians Stay Pure in Politics

So, what can the Church do to ensure Christians remain pure in politics? It starts with intentional formation. The Church must create platforms to mentor young people with political ambitions, equipping them with the moral and spiritual tools to navigate the political landscape. Equipping them with the Church’s vision of evangelizing the secular world, as Apostolicam Actuositatem calls for (AA 2). This means workshops, retreats, and ongoing guidance that integrate Catholic social teaching with practical leadership skills. The Compendium of the Social Doctrine of the Church emphasizes that politics is a noble vocation when pursued for the common good (CSDC 565). Why not prepare young Catholics to see politics as a mission field, not a battlefield?

For those already in politics but struggling, the Church must offer support, not judgment. This could include dedicated prayer groups for Christian politicians, retreats to renew their commitment to integrity, or forums where they can share challenges and seek advice. The Church should also celebrate and amplify the witness of politicians who model Christ-like leadership, as Gaudium et Spes urges the faithful to promote justice and human dignity in public life (GS 75).

What about the “bad nuts”, those Christians whose corrupt actions tarnish the Church’s name? The Church must lovingly but firmly call them to repentance. Fratelli Tutti by Pope Francis reminds us that true encounter requires dialogue and accountability, even within the Church (FT 216). Pastors should engage these individuals, offering spiritual direction to guide them back to integrity. Publicly, the Church must distance herself from their actions while affirming her teachings, lest the world conflate corruption with Christ.

Conclusion

The Church is to blame, but who is the Church, if not you and I who profess Christ as Lord? Before waiting for the institutional Church to act, what are you doing? The Catechism calls us the People of God, tasked with living out the Gospel (CCC 781). Lumen Gentium says every baptized person is called to holiness and mission (LG 40). Pope Francis challenged us to be missionaries in every sphere (EG 120). And Apostolicam Actuositatem insists laypeople must transform the world through faith (AA 7). If Christian politicians are corrupt, the Church must do more, mentor the young, support the struggling, and correct the wayward. But it starts with us. The world is watching, and Christ is calling. What are you doing?

References:

• Catechism of the Catholic Church (CCC), 781, 900.
• Lumen Gentium (LG), Second Vatican Council, 1964.
• Gaudium et Spes (GS), Pastoral Constitution on the Church in the Modern World, Second Vatican Council, 1965.
• Apostolicam Actuositatem (AA), Decree on the Apostolate of the Laity, Second Vatican Council, 1965.
• Evangelii Gaudium (EG), Apostolic Exhortation by Pope Francis, 2013.
• Fratelli Tutti (FT), Encyclical Letter by Pope Francis, 2020.
• Compendium of the Social Doctrine of the Church (CSDC), Pontifical Council for Justice and Peace, 2004.