Faith sector should play role in leadership and cohesion

As a consequence of the socio-economic upheaval occasioned by the Covid-19 pandemic, a politically fractured society and a wounded economy, a majority of Kenyans currently foresee a bleak future. In such context, can religious institutions generate hope as a prelude to economic recovery?

How will the faith fraternity mediate between feuding political armies to deliver peace and tranquillity post-referendum and the next general election?

In 2010, the Kenya National Bureau of Statistics approximated that 83 per cent of Kenyans were Christians; Muslims were 11.21per cent; No religion (2.56 per cent); Traditionalists (1.65per cent); Other religions (1.45per cent); and Hindu (0.14 per cent).

 The numbers demonstrate that Kenya is notoriously religious.

How, then, can this spiritual resource be harnessed to overcome any possible shocks within our society?

Through each religious tradition, a divine or eternal standard – usually superseding human-derived values – is developed in reference to a supreme deity who requires strict adherence to often codified divine rules.

Holy living

When earnestly lived, these norms beget a spiritually, morally, ethically and edifying life.

Such a standard emphasises worship and fidelity to the supreme being, righteousness or holy living and love, compassion, justice etc, towards fellow human beings.

If the religious tenets are followed, there is harmony in personal, family, communal and societal life.

However, we regularly fall short of the divine standard; we prefer to abide in the realm of human-established values. Suffice to say, we perennially disregard the human standard.

Mahatma Gandhi, a devout Hindu said this of Christianity: “I like your Christ; I do not like your Christians. Your Christians are so unlike your Christ.”

Today, feuding politicians will attend church, the mosque, the temple or other places of worship.

Each camp wants to befriend the clergy or clerics for political endorsement. They have no qualms paying a price as quid pro quo. They know once the congregation is persuaded to grant support, backing is assured. In so converting the holy shrine into a political platform, the clergy has defiled the sanctuary.

Religion as a guide

And yet, at a higher level, religion and politics are inseparable even when our Constitution affirms that “There shall be no state religion”.

 President Ronald Reagan once stated, “Politics and morality are inseparable. And as morality’s foundation is religion, religion and politics are necessarily related. We need religion as a guide. We need it because we are imperfect.”

Therefore, political discourse and practice should be subjected to the divinely established standards. The present-day faith sector must, like the prophets of old, speak divine truth to power.

 It must correct errant political and other leaders without fear, and yet in love. To be able to discharge this mandate, clergy must not be compromised in any way by the political class through, for example, inappropriate financial inducement.

Great people like Gandhi, Martin Luther King Jr and Mother Teresa applied spiritually based leadership to transform the times, societies and communities that they lived in. In Africa and Latin America, liberation theology was used to confront colonialism and military regimes respectively. In the Kenya of the 80s and 90s, courageous clerics such as Ndingi, Ireri, Njoya, Okullu, Muge, Wesonga, Kaiser, Gitari, Njue, Musyimi, Balala, Rogo, Prof Abdulghafur, Al Haji Adan, Wandati, Inder Singh and Kishen Chand were active in advocating justice and a new constitutional order.

In his book Church and Politics in East Africa, Henry Okullu quotes Mwai Kibaki during Kanu’s heyday as follows: “(A) modern church is expected to be outspoken because other groups must be cautious. We must have at least some organisation, which speaks out for the rights of man regardless of what happens tomorrow.”

The major faiths in Kenya have key organisations through which they engage internally and externally. Some of the Christian ones are the National Council of Churches of Kenya, Kenya Conference of Catholic Bishops, Evangelical Alliance of Kenya, the Seventh Day Adventists and Organisation of African Independent Churches.

The three main bodies for the Muslim community are: Supreme Council of Kenya Muslims, Council of Imams and Preachers of Kenya and the National Muslim Leaders Forum, while Hindus are organised within the Hindu Council of Kenya.

The Inter-Religious Council of Kenya (IRCK) was formed in 1983 representing all faiths to promote inter-faith dialogue. In the 90s, all faiths worked with political and civil society leaders at Ufungamano to help birth multiparty politics and constitutional renewal.

Political uncertainty

To be a catalyst for positive social change, the faith sector must prioritise working together under IRCK and other suitable coordinating fora. Each organisation’s work in response to political uncertainty should be shared and a joint secretariat established.

Although Christians and Muslims live side by side, inter-faith dialogue at the faithful or community level has been rare. A mechanism for promoting inter-faith harmony could be explored, especially under IRCK.

The inter-faith leadership could organise individual or joint meetings of political leaders both at national and county levels and sensitise them on the need for peaceful elections and transition.

Kenya is a divided society in terms of class/income level, generations, race, ethnicity/culture/language, educational levels, gender, religion etc. To become the most authoritative voice for Kenya’s unity, the faith sector must purge itself of divisions and introduce diversity in its leadership.

Keep the peace

The entire faith sector in partnership with government and development partners should prioritise massive civic education. The faithful must be schooled to keep the peace, engage within the law and spiritual values. Such education for Christians could be done inter-denominationally through small Christian communities. Inter-faith community forums can be used for generalised civic education.

Among Christians, Muslims and Hindus, there are many para-religious bodies that focus on advocacy, relief and development. Often, they even provide health, education, water and sanitation, and agricultural services not adequately offered by governments. This work within the Koinonia or Umma is extremely valuable, especially during the Covid-19 season. Several faith organisations could pool their efforts and deliver services to communities across the faith divide.

For the faith sector to influence our society as we move towards 2022 and beyond, its leadership must reflect true servant leadership devoid of corruption and other vices.

 If compromised, the prophetic voice will be muffled. The faith sector must unapologetically act as the conscience of our society.

[email protected]