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Pope Francis and Bishop Joseph Osei - Bonsu at the Vatican during a meeting.

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Visit the Boanim Grotto near Jamasi.

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A Mini Grotto of the Annunciation at St. Gabriel Cathedral, Konongo.

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Dearly Beloved citizens and men and women of goodwill resident in Ghana, we, the members of the Ghana Catholic Bishops’ Conference and the Christian Council of Ghana, send you our warmest greetings of peace and love.  We believe that the joy of the Risen Lord still remains with you and continue to fill you with hope.

Deliberations of the 2016 Joint Meeting:

We have just concluded our May 2016 Annual Joint Meeting, held at St. Theresa Catholic Church, Kaneshie, Accra, during which we prayed and discussed issues of both Church and national importance. At the end of our meeting, we deem it appropriate as Christian religious leaders of our land to bring the following pertinent issues affecting our nation to the attention of our Government and our citizens so we can all participate in the process of addressing them together as one united and peaceful people.

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Question by Happy Yourself:

“When Adam and Eve gave birth to Cain and Abel, there were only four people on earth at that time, i.e., Adam, Eve, Cain, Abel.  However, according to the Bible, Cain killed Abel and was cursed by God, leaving only three people on earth i.e., Adam, Eve and Cain. But according to the Bible, Cain travelled to a town called Nod and married and gave birth to children with her.  My question is, which other human did Cain marry? Please I need your answer”.


The biblical text alluded to in the question is Genesis 4:1-26 which deals with the descendants of Adam. The literary genre of the passage is genealogy. It traces the origins of the first human family. Biblical genealogies tend to be scanty in detail in the sense that they tend to focus almost exclusively on key figures needed to move the story forward.

In Genesis 1:27 we read that God created Adam and Eve: “So God created man in his own image, in the image of God he created him; male and female he created them” (Gen 1:27).  Next, in Genesis 4:1-2, we are told of the birth of Cain and then Abel – in quick succession, it would seem. According to Gen. 4:8, Cain killed his brother Abel. 

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Synodal Acts and Declarations

On 3 March 1995 the Diocese of Konongo-Mampong was erected with territory taken from the Archdiocese of Kumasi and the Diocese of Sunyani.  The installation of its first bishop, Most Rev. Joseph Osei-Bonsu, took place at Mampong on 11 June 1995.  The Diocese has been in existence for over twenty years, and on 13 June 2015 we celebrated twenty years of the existence of the Diocese.  As part of the activities marking the twentieth anniversary of the Diocese, a diocesan synod, the first of its kind in the Konongo-Mampong Diocese, was convoked under the theme: “The Catholic Diocese of Konongo-Mampong in Retrospect: Prospects, Challenges and the Way Forward”.  The Synod took place at the Spiritan University College, Ejisu, from 24 May (Pentecost Sunday) till 3 June 2015.
Canon 460 describes the diocesan Synod as an “assembly” of selected priests and other members of Christ’s faithful of a particular Church which, for the good of the whole diocesan community, assists the diocesan Bishop.  Indeed, the purpose of the diocesan Synod is to assist the Bishop in the exercise of the office proper to him, namely, that of governing the Christian community.

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Welcome to the Catholic Diocese of Konongo-Mampong


The vision of the Konongo-Mampong Diocese is a new society where the poor and the marginalized have discovered that within themselves and their environment there are great potentials to make sustainable progress in their living conditions towards self-reliance and holistic development in the light of the Gospel and the Church’s Social Teaching.


The Catholic Diocese of Konongo-Mampong, in response to the call of Christ and in union with the universal Church, is committed to working with all people, especially the poor, in the attainment of their social, economic and religious needs. It is the mission of the diocese to restore their human dignity to them, to liberate them from abject poverty, diseases, ignorance, superstition, injustice, mental slavery and despair so that they may bear witness to the Good News of Jesus Christ. In response to Christ’s invitation, the diocese takes up the challenge to work towards the promotion of Christian values among all the people. Through the administration of the sacraments, the diocese strives to nurture and strengthen both the physical and the spiritual needs of the people of God entrusted to its care.


Question by Naomi Nunoamesi:

“I really want to thank you, bishop, for your numerous lessons and teachings.  I just want to know the answer to this question to be able to educate a few others.  What is the Church’s teaching and position on the rapture?”


Dear Naomi, I have answered this question before, so I will reproduce the answer below:

The Church’s teaching and position on the “rapture” is that found in the Bible.  By “rapture” is meant a mystical experience of being transported into the spiritual realm, sometimes applied to the second coming of Jesus Christ when true believers are expected to rise to join him in heaven.  In the Christian tradition, the idea of rapture is found in 1 Thess.  4:13‑18.  In many places, there is a view being propagated by some evangelical and Pentecostal groups with regard to the rapture.  The view is that at the coming of Christ true believers will be “raptured” or snatched from the earth and thus will escape the gruesome destruction of the rest of humankind that will follow the rapture.  But, as will become clear from an examination of the passage, this view is incorrect.  The passage  speaks  only of  the  resurrection  of  the  deceased  brethren  and  the  rapture  which  will  affect  both  the newly  resurrected and the living.   There is no idea in the passage of the destruction of those who are not true believers.  Such a view is not supported by the exegesis of the passage.

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