What the church must do to regain its moral compass and win hearts

President William Ruto after a meeting with Igembe Pastors Network from Meru, led by Bishop Sammy Festus at State House, Nairobi. on December 13, 2024. [PCS]

When Gen Z said, “Occupy the Church,” there was initial confusion as to why they targeted the church. But now, it is clear. In recent weeks, the church has begun to regain its sense of purpose and reclaim its rightful space in society.

However, its tenants —namely, politicians— are proving stubborn to evict. Some have openly declared they will not be advised and will continue engaging with the church as usual. These declarations dismissively challenge church’s policy of rejecting political donations, exposing a transactional relationship where repeated giving seemed to buy them influence akin to shareholding. This has allowed them to stay embedded even when morally disqualified.

The church can do without the show-biz donations from politicians, but politicians cannot do without votes of congregations.

This is a strategic edge the church must not trade. Instead, the church should explore new ways to leverage this indisputable relevance. One approach would be to shift from receiving questionable monetary gifts to accepting development memorandums that benefit the community.

While the church anticipated some backlash to its restrictions, the responses have been terser and more defiant than expected. This has underscored the high cost of speaking out, which comes with strained relationships with the state. This tension may lead to self-doubt, hesitation, or even a regression to old habits. Some clergy who had publicly supported the Catholic bishops’ people-acclaimed statement recently returned to the State House for talks, drawing harsh criticism from Kenyans.

This evokes memories of Herod asking the wise men to return and reveal the child’s location under false pretenses.

But Heaven intervened through an angel, directing the wise men to go a different way. In defiance of this divine guidance, some clergy are retracing their steps to the very spaces that contributed to the nation’s current challenges. This is backsliding—a return to their own vomit.

This faultline between churches moving forward and those looking back is to be expected. However, those standing firm have turned a prophetic corner, and their gains are not up for negotiation. Those who backslide risk total prophetic degeneration, becoming vessels for malevolent forces. As prophecy teaches, it is not about how many prophets there are but how accurate they are. A thousand hired prophets will be disgraced by one who speaks the truth.

Critics of Kenya’s political system have been dismissed by high-ranking state officers as demon-possessed. Interestingly, these critics are not specifically identified, yet they clearly wield great influence, enough to keep the president on edge.

With ODM now in government, the opposition formation is now small. But it is remarkable how this small group can keep the government awake at night! Many Kenyans are critical of the performance of the state. They are thus included in the “demon-possessed” opposers of the government.

Thing is that their numbers are significant enough to shift election outcomes! A more unsettling thought is the mirroring of this with the Pharisees who called the Messiah “Beelzebub.” As government sees its critics as evil, huge sections of the public see government systems as the ones possessed. Let the real evil spirits stand up!

As the church reclaims internal territory, reaching a threshold of internal renewal is essential before it can effectively take on external ground. The next phase of agitation demands heightened boldness, prophetic clarity with people at the centre.  To the delight of the people, the Kenyan church is rediscovering its voice. Its boldness has encouraged Kenyans to hope and renewed their prayer for a service-centred leadership. The church has initiated steps to address moral compromise as evidenced by the reject-and-return treatment of showy politicians’ donations.

This self-reflection and action is strengthening the church’s credibility. Citizens are more concerned about ethics while the government is stuck with the optics. People have been saying over and over that The Plan will only be validated by the process Kenyans have overtaken their politicians in that they want to make moral gains too, not just mortar ones.

This hunger for a moral renaissance is for the church to lead and inspire the nation toward ethical renewal. By addressing issues like corruption, police brutality, and economic inequity, the church is repositioning itself as a moral compass. These demands resonate with the frustrations of many Kenyans, affirming the church’s role as a defender of justice and advocate for the oppressed. But as Linus Kaikai observes, “The church needs to complete its argument.” True – the church needs to move beyond the general to the granular. It must communicate its God sourced pro-people vision. This includes outlining what it hopes to achieve and why it matters. Clarity in communication ensures the message is understood and embraced. A strong theological foundation is essential to anchor the church initiative. The framework should reflect core biblical principles, distinguishing the institution’s moral accent. It should also resonate with Kenyan spiritual traditions, affirming values like justice, peace, and community solidarity. This framework becomes the institution’s signature, giving it authenticity and credibility.

The people should not spectate as clergy act. Their role in the pro-integrity movement must be well defined and communicated. Whether through advocacy, prayer, community service, or public engagement, their involvement should be clearly outlined. This will involve engaging with youth groups, grassroots movements, and local communities to champion values of integrity and accountability.

Liberating activities in all their intensity should adopt a peaceful yet impactful approach in their execution. Methods could include public dialogue, structured campaigns, and partnerships with civil society. In the Kenyan setting, peaceful action is critical, given the historical tensions often surrounding activism.

A clear course of action should be outlined if the demands made on government, say constitution of the IEBC, are not fulfilled within the stated timelines. This could include moral boycotts, increased advocacy, or heightened engagement with stakeholders.

Such measures in Kenya could hold leaders accountable while maintaining the church’s commitment to non-violence. A dedicated secretariat is crucial to coordinate efforts towards the vision of a moral nation.

This team should focus exclusively on planning, execution, and monitoring of progress. Such a secretariat could bridge the gap between the church, civil society, and government, ensuring sustained momentum and measurable outcomes.

The church must see itself as a contemporary freedom fighter. Boldly speaking out is not the only form of participation—it must go further. Speaking truth to power must evolve into demonstrating truth to power. This means the church must create communities of integrity by initiating ethical revivals that transform its institutions into exemplary centers of integrity. Only then can the church complete its argument.

@edward_buri