The church can't run away from Kenya Kwanza after its 2022 role

President William Ruto, African Inland Church Jericho Rev. Josphat Musili (left) and Majority Leader National Assembly Kimani Ichungw'a during a Sunday Service at the Church in Nairobi County. Addressing the worshippers at the church he said that the government is investing heavily in Nairobi's education infrastructure, which has been neglected for 60 years. [PCS]

The relationship between the church and politics has shifted over time, with its boundaries fluctuating. At times, the divide is clear and distinct, while at other moments, it becomes increasingly blurred.

This relationship is largely influenced by the electoral cycle, the closer the election, the thinner the line, and the farther from it, the more defined the separation. Given this reality, a deeper examination of this relationship is necessary to ensure it serves the nation’s best interests rather than being reduced to personal convenience at the expense of society as a whole.

Still, neither institution, church nor politics holds the moral high ground to judge the other, as both have fallen short of glory. Therefore, neither should claim the authority nor the audacity to cast the first stone. If the 2022 election serves as an example, the Kenya Kwanza government, led by President William Ruto, ascended to power largely on hustlers’ support and the church. Their backing played a decisive role, and as fate would have it, they formed the simple majority to secure State House.

As a key stakeholder in formation of government, the church is expected to play a vital role in offering necessary feedback, counsel and guidance. This responsibility is especially relevant given the government’s demonstrated openness to engagement with the church, in public meetings at State House and strong presence of government leaders in church gatherings every Sunday.

The shift therefore in the church’s stance following the Gen Z uprising last year is an act of political expediency, where convenience is the chorus of the song. It is akin to the behaviour exhibited by conventional politicians whose personal interests are often disguised as being “For the sake of public good.”

This pattern mirrors the way some Mt Kenya leaders, who initially opposed selection of former DP Rigathi Gachagua as President Ruto’s running mate, now offer him unwavering support. But I digress.

The church cannot now turn away from the Kenya Kwanza government simply because it has become seemingly unpopular. Does the Good Book not teach that the wounded were cared for by the Good Samaritan, who set aside his comfort? At this moment, when the government appears wounded, is the church demonstrating such compassion, or is it acting like the indifferent priest? And now, in this turn of events, has a message been heard from God as before, or are the clergy only hearing themselves?

While the government has its flaws, the church has also, at times, fallen short of glory. Many Kenyans have felt disappointed, and in tragic cases, lives have been lost, as seen in the Shakahola incident, where religious doctrine led to fatal starvation. Testimonies continue to emerge of individuals facing financial exploitation and manipulation within certain churches. This is not a blanket condemnation of the church, yet efforts to introduce regulations that would help distinguish genuine faith from harmful practices have been met with resistance from the church itself. This resistance has made it difficult to draw a clear line between spiritual guidance and exploitation.

A senior clergy once told me: “The Lord’s work cannot be regulated.” This prompted deep reflection if all work done under human dominion is ultimately God’s work, then who, in such cases, is carrying out the work of the devil?

Even politicians, often criticised for self-serving laws, did not spare themselves of regulation and hence operate within a regulatory framework through the Office of the Registrar of Political Parties. Why should the church oppose regulation, especially when it would safeguard congregants from exploitation and protect itself from harmful influences?

Therefore, the church relationship with politics should be about conversation and convergence, this is especially true and possible in the context of the Kenya Kwanza administration, where the church is not merely an observer but an active participant, a player and a key stakeholder.

A balanced approach that fosters accountability, cooperation, and the common good would serve the nation far better than a stance of detachment or judgment.