Preaching in Public Transport: Law, Faith and Freedom

In recent days, the social media platform ‘X’ (formerly Twitter) has been abuzz with a spirited debate about preaching in public transport in Ghana. The issue has split opinions sharply. Some users condemn it as a disruptive nuisance that infringes on passengers’ peace and safety, while others champion it as a legitimate exercise of religious freedom and a source of spiritual upliftment. This article examines the arguments, clarifies the legal position in Ghana, juxtaposes it against Christian principles of gospel propagation, considers other religions, and explores practices in other jurisdictions. Finally, it proposes a practical way forward for Ghana.

The Debate on X

The arguments on X boil down to two opposing views. Critics assert that preaching in public transport, often loud and unsolicited, disturbs passengers who may not share the preacher’s beliefs. They highlight the potential distraction to drivers, which could increase accident risks on Ghana’s busy roads. Many express feeling held hostage to a specific religious viewpoint during a routine commute. Conversely, proponents argue fervently for evangelism as a core Christian duty ("Go ye into all the world" - Mark 16:15), viewing buses as modern-day marketplaces ripe for saving souls. They argue that it is a constitutionally protected expression of faith, offering hope and inspiration to commuters. For them, banning it would stifle religious liberty in a nation known for its vibrant spiritual life.

What Does Ghanaian Law Say?

The Constitution of The Republic of Ghana, 1992 under Article 21(1)(c) guarantees the freedom to practice any religion and to manifest such practice, including propagation but explicitly subjects that liberty to restrictions.

Article 12(2) provides thus,
“Every person in Ghana, whatever his race, place of origin, political opinion, colour, religion, creed or gender shall be entitled to the fundamental human rights and freedoms of the individual contained in this Chapter but subject to respect for the rights and freedoms of others and for the public interest (emphasis mine).”

Ghana’s legal stance is unambiguous. Regulation 116 of the Road Traffic Regulations, 2012 (L.I. 2180) states:

“A person shall not cause or permit to be caused nuisance, including preaching and hawking, in a public or commercial vehicle while the vehicle is in motion.”

Preaching in public transport is thus explicitly prohibited, classified as a nuisance alongside hawking. The law prioritizes order, safety, and passenger comfort over unrestricted religious expression in this context. Thus delivering sermons in trotros or similar vehicles is considered an offence and in law, a preacher flouting this rule could face arrest, a fine or even jail time. In practice, enforcement appears lacking thereby allowing the practice to persist, fueling the current debate.

Nonetheless, the law is on the books and religion-neutral. It bans all noise-making, preaching or hawking in a moving vehicle, regardless of faith. In other words, the nuisance rule applies to Christian sermons, Islamic da‘wah, or any religious message shouted on a trotro. No faith is exempt. This legal position is central to the debate: it is not merely a quarrel over Christian evangelism, but over whether any person may turn a shared transport space into an unsolicited pulpit.

Christian Doctrine: Zeal vs. Wisdom

Christian doctrine places significant emphasis on spreading the gospel, rooted in the Great Commission (Matthew 28:19-20), which commands believers to “make disciples of all nations.” This has historically justified public preaching as a core evangelical duty. In practice, this has often meant bold, public witness; from door-to-door visits to street preaching. Some Ghanaian preachers argue that every venue, even a moving trotro, is an opportunity to preach Christ.

However, scripture also calls for respect for authority and others’ well-being (Romans 13:1-2), suggesting a need to align spiritual zeal with legal and social boundaries. 1 Peter 3:15: "But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect…” In 1 Corinthians 9:19-23: Paul speaks of becoming "all things to all people" to win some, implying sensitivity to context and audience.

Ghana’s religious landscape includes Muslims and adherents of traditional African religions, alongside Christians. While the law does not single out specific faiths, its prohibition on preaching applies across the board. The same balance applies to every religion. Islam similarly encourages dawah (calling people to faith), and traditional faiths have their rites and witness. If one faith were allowed unfettered use of public space to preach, consistency would demand allowing all. Ghana’s law reflects this principle: it does not single out Christianity. Any loud religious sermon on a bus, whether Christian, Muslim, or otherwise, would violate the anti-nuisance rule. In short, Ghana’s pluralistic ethic implies equal treatment. Islamic and traditional religious practices of propagation such as public recitations or rituals would face similar restrictions if conducted in moving vehicles. The principle of balancing religious expression with public order thus cuts across all faiths in Ghana.

“The right and duty to propagate one’s faith should… be balanced by the recognition of the same right and duty for those who do not share our faith convictions,” observes Archbishop Ignatius Ayau Kaigama. This wisdom reminds us that Ghana cannot carve out a special exemption for Christian preaching without also granting similar latitude to other groups. Ghana’s Constitution protects all faiths, but subjects all to public-safety limits. In other words, Christian zeal must respect others’ equal freedoms.

Global Perspectives: Balancing Acts

Globally, the regulation of preaching in public transport varies but often reflects a tension between freedom and order. In the United States, the First Amendment safeguards free speech and religion, yet public transport authorities impose restrictions to prevent disturbances. Preaching on buses or trains can be curtailed if it disrupts passengers or operations. In Africa, Nigeria and Kenya have laws akin to Ghana’s, prohibiting solicitation and preaching in public transport to maintain safety and tranquility but enforcement just as in Ghana’s case is often lax. These examples underscore a common thread: religious expression is valued, but not at the expense of public welfare.

The Way Forward for Ghana

Ghana now faces a choice: enforce its nuisance law strictly, or find a compromise that respects faith and public order alike. The legal position is clear: loud trotro preaching is technically illegal. One option is stricter enforcement of Regulation 116, coupled with public education on its rationale which is safety and respect for all passengers. To accommodate religious expression, authorities could designate spaces in transport terminals for preaching, allowing faith communities to reach audiences without disrupting journeys.

Alternatively, Ghana could explore a revised policy permitting low-key religious expression in public transport, provided it remains non-disruptive, perhaps limiting it to brief, quiet messages. This would require precise guidelines and vigilant oversight to avoid abuse. Each approach carries risks: strict enforcement might spark backlash from religious groups, while leniency could perpetuate noise and division. Ultimately, any solution must be neutral and practical.

In the end, the current debate is a reminder that public space belongs to everyone. Religion is important here, but so is daily peace. The Gospel’s mandate to go forth is respected, but not above the rights of others. By clarifying rules and mutual courtesy, not by emotional excess, Ghana can ensure that faith and freedom ride together smoothly on our buses and trotros.

• Arise Abeeku Ansah