Crisis Point: As of July 2023, Kenya reached a crisis point. Taxation is at an all-time high. The finance bill sailed through despite loud opposition from discerning sections of the church, financial players, some elected politicians, and the distressed populace. Many decried the punitive tax regime, citing the infamous housing tax and its implications on an economy under pressure.

Furthermore, the country continued its unprecedented borrowing spree. Despite castigating the former government for heavy borrowing, the Kenya Kwanza government proceeded to do the same. Its debt growth rate in the first 9 months of its reign was higher than any other government before it. Government spending on luxury vehicles and international travel followed the same trajectory.

The Kenya Kwanza government worked hard to destroy all opposition. As a result of public coercion and other strong-arm tactics, Kenya was left with no functional opposition in the two houses of elected leaders. Though the methods were different, the government in power failed its citizens in the same ways as the Jubilee one.

 

Mass Action: The result is that calls for mass action increasingly garnered stronger public support among citizens. The public seemed to be reaching their breaking point, if the widely effective, and rather disruptive riots of July 12, are anything to go by. Citizens voiced their support for mass action for many things, the least of which was Azimio’s loss at the last election. Word on the street was that the current government lacked compassion and sympathy in its engagement with the issues. Numerous clips on social, and mass media cited the way the housing tax agenda was forced into existence. They pinned the increased cost of living on the failed and failing policies. In the Kenya Kwanza ‘strongholds’ in central Kenya, conversations abounded, tinged with bitterness for the broken election promises.

 

I was wrong: Speaking of which, in my last post, I must admit I was wrong on the metrics of the election. Azimio lost. The margin was less than 150,000 votes. In one sense the actual figures were not very far from my assumptions. That said, a 0.01% margin is sufficient to take the election, but not what one would call an overwhelming mandate. That said, I concede that I underestimated the anti-Uhuru sentiment, especially in central Kenya. I also was rather naive about the power of Christian appeal conjured by the Kenya Kwanza campaign.

All that is but water under the bridge. The crisis facing the country in the middle of 2023, ten months after the election, is that a part of the electorate might have misread the President’s attitude towards dissent in the Jubilee government. They took the former president’s snub of his deputy as a legitimatizing factor. They assumed mischief in the former President’s actions. Applying characteristic Kenyan skepticism, they figured that “if the government is against someone, then the government has something to hide.” There may have been a point there because the Jubilee government had glaring issues [which I explored in earlier blogs.] Well, with regard to the 2022 election, it is now clear to many [certainly not all], that sometimes there can be some truth in a government’s sentiment against a person, or issue. 

The situation the electorate found itself in 2023 is not enviable. It must contend with a leopard (regime) which (tearfully) testified about the apparent transformation of its spots. The truth, it seems, can no longer hide under the whitewashed lie. The wolf appears to have gotten too hot, too soon, under the sheep’s skin.

 

Christian leader = Blessed Regime? What needs to be said is that – a Christian leader, rather, a leader who says he’s Christian in the evangelical sense, does not equal a ‘blessed’ regime. While it should follow, it does not always. I say this respectfully and humbly, as one who considers himself in this sense a Christian leader, under the scrutiny of God’s word (and Christian history.)  In the case of Kenya, the government leader’s actions, and, especially, those of his officers, cast doubt on the sincerity of his Christian faith. I will admit that the question of the sincerity of faith is subjective, emotive, and conflicted. The Good Book warns me (us) against judging others’ motives with our own frail consciences. By the same token, Christ’s wisdom teaches that you will “know them by their fruit.”

Bearing that in mind, if we were to give the Kenya Kwanza leaders the benefit of the doubt, and assume that their Christian faith is sincere and ‘heart steadfast for the Lord,’- I will submit that it is possible for them to be fully devoted to God but be an embarrassment to the Faith.

 

Asa: Let me illustrate with a story from the Bible. In 1 Kings 15, Asa’s heart was fully devoted to God. As the King of Judah, Asa even did some praiseworthy things. He tried to clean out some of the vices in the religious establishment. He gave generously to religious causes. (Sound familiar?)

However, he did not remove the high places. He failed God, and God’s people. His failure to address the root cause of Judah’s challenges left a bad legacy. As if that was not enough, Asa exposed Judah economically by giving over its treasures to other nations. The story is told euphemistically, but the end is clear – God judged him for his leadership failure, spiritually and in terms of governance. Asa’s end speaks piercingly of God’s displeasure with him.

 

The Embarrassment: The current government, though having won in part, through a supposed allegiance to Christian spirituality, seems to be entertaining Kenya’s high places of yesteryear. In less than a year the reign was rocked by corruption scandals, high-handedness, greed for power, rising debt, and bureaucratic ineptitude. These continue unabated, aided, and abetted by the loud silence of a section of Christian leaders who endorsed the government.

Like Asa’s rule, this is an embarrassment to the Faith which, if I read the bible correctly, God will not reward. As Paul says God is not mocked. What we are seeing is not representative of Christian value-based leadership. As for exposing the country to economic vulnerability through high taxation, and extraordinary debt [internally and externally], there will be a reckoning. It is worth noting, that the electorate shares some responsibility. That is because, in a democracy, those who participate carry the mandate to change things. A large section of the Kenyan electorate put their discomfort above reason. Some Christian voters mistook promises and church gifts, for sincere, values-based leadership. It is a shame that what Kenyans witnessed in the early years of Kenya Kwanza’s leadership was premised on the promise of being Christian oriented.

 

Turn Around: My prayer is that, in the absence of true repentance, God’s judgment will be swift and final, and not slow and belabored. In the event of this, may the good Lord have mercy on our most vulnerable who suffer most from this predicament. True repentance is simply this – an actual turnaround, and reorientation back to what really matters to God – real concern for the poor, just and compassionate rule, honest dealings, and competent governance, in an environment free of greed for power. These might not be achieved in perfection – nothing ever is, on this side of eternity. However, in my estimation, the public, and God Himself, would like to see a demonstrated effort towards these.

Campaign Time: It is now about a year to the Kenya elections. Several issues still linger from the 2017 election. The first was the messy aftermath of the election’s re-run and subsequent victory of Jubilee. The famous handshake, between the protagonists Raila Odinga and Uhuru Kenyatta, was in principle a commendable gesture of reconciliation towards a more peaceable future. On the ground it was no more than that. A praiseworthy moment. The enduring socio-economic uncertainty remained. This leads to the second issue. The government accelerated a national borrowing spree to fund an aggressive infrastructure agenda. Under the command of an unrelenting administration, the national treasury faced increasing pressure from disproportionate debt obligations. The government tightened the tax noose with no pushback from the (post-handshake, and now non-existent) opposition. The public were left exposed, suffering under financial strain with no hope of a champion for their plight.
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The onset of the pandemic in March 2020 made a very bad situation even worse. It is difficult to explain how residents have continued to survive, except that – God has kept them. This cliché but very relevant phrase sums up the inexplicable miracle that is Kenya at the end of 2021. Tales of mass job cuts, closing businesses, and a generally difficult economic regime dominate conversations at all socio-economic levels. Thirdly, the spat within the ruling coalition of Jubilee escalated to an all out war between Uhuru Kenyatta and his deputy, William Ruto. The seeming brotherly love that produced an unlikely winning team in 2013 is now a shambolic political shouting match between their followers. This is the situation that Kenya now finds itself in. The question here is what are Christians to make of this? Going into the elections in 12 months, how should Christians conduct themselves? Is there a ‘word from the Lord,’ regarding the outcome of the elections?
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Christians should not give up. I know given the circumstances, it sounds odd but there can be hope! 2022 elections in Kenya have the potential to be more of the same, or they can mark a radical shift towards a different political future. If Kenyans vote in their ethnic enclaves there is no reason why things will be different, for a time. Kenyan communality remains very strong, and when push comes to shove, people may likely vote ‘those they know.’ Such ‘knowledge’ of candidates really translates to ethnic proximity. The current pair of leading candidates for presidency have been in the picture for 30 years, in one way or another. They have also had opportunities to shape the destiny of the nation, and, in my estimation they failed miserably. These candidates represent little hope of real change. On the other hand a different political future is possible. Consider two potential candidates for the presidency.
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Reuben Kigame, a Christian apologist, radio personality and gospel artist is well known nationally [and internationally.] His candidature represents the bitter frustration with the status quo among a section of Christian intellectuals. Though a long shot, Kigame, who hails from Western Kenya, represents a growing number of Christian thought leaders who have had enough, and are willing to risk their reputations attempting elective politics. Lacking the colossal financial resources, and political experience of the leading candidates, a Kigame presidency is not plausible in the minds of most Kenyans. Nevertheless it conveys a strong message – that with their backs against the wall, there are those who will step out on a limb to dream of a different future for Kenya. Such people cannot be ignored indefinitely. They represent a deep stirring up for change.
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Then there is Kivutha Kibwana. He is about as elite as they come. He is a US trained constitutional law professor with many academic accolades, and a decorated history of activism for democracy. A firebrand in his earlier days, he now cuts the image of a wise old sage who speaks much less than the vast ocean of thoughts behind his eyes. He isn’t just an abstract dreamer though. He is an incredibly successful doer. He agitated for, then helped write a constitution for the country. He then entered elective politics and, without prior experience, won a gubernatorial race in what was one of the poorest counties of the nation. He then proceeded to perform a remarkable transformation in nearly every sector of the county. In terms of the devolution aspirations envisaged by the new constitutional dispensation, Kibwana’s county has consistently remained one of the best run in Kenya. Kibwana is also a practicing Christian. In a different way from Kigame, Kibwana represents a glimmer of hope of what genuine Christianity might offer for a struggling African country like Kenya. Kibwana is proof of concept, that it is possible for Christian faith backed up by integrity and competence to make a real difference. As a result, Makueni will never be the same for a couple of generations. This could well be Kenya’s story under a Kibwana presidency.

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What must we do? I will return to the possibilities for these candidates shortly. How do we respond to the current situation as people of faith? The big question is how Christians ought to behave as we approach the elections. This is an urgent question whose answer, in part, lies in the question’s corollary. What must Christ followers not do? Christians should avoid equating politicians’ presence in church with allegiance to the Christian cause. There has been a tendency for politicians to attend churches and give generously. From a human standpoint, it is impossible to judge their inner motives for doing so. Only God can do that. However, the frequency of this occurrence, close to elections, over the years makes it less of a coincidence than many would like us to believe. Somehow it is assumed that by attending church, and giving much money, the politicians commitment to Christ will become evident. The late Keith Green, a brutally honest song writer, argued that, “going to church does not make you any more a Christian, than going to McDonald’s makes you a hamburger.” A politician in church isn’t displaying his faith, he or she is looking for votes. If church leaders must host these people during worship, then they need to make this admission explicitly. And if they do, then church leaders should routinely, and sincerely repent before God for making their worship services a market place for votes.
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If church attendance isn’t proof of faith, how can we know who a Christian politician is? Especially because we can’t see into their hearts? Jesus said it actually isn’t that hard. Don’t look at their church going record. Some of the worst regimes on the planet have been led by church attending despots. Jesus told us to just look at their fruits. [Matt 7:16] Ok, it is true many of the fruits coming out of many leaders leave much to be desired. To use Paul’s words in Romans 3:10 “no one is righteous, not one..” So, are we to give up? No. Let me explain.
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The nature of our world is that it is broken. That is the consequence of the fall. For that reason, not only will our lives be a struggle, but our politics, economics, and social environments will struggle. Our role as Christians is to look for the good and to amplify it. Where there is no good, we do our best to cultivate it. Some of our politicians will have some good that we can highlight. Others’ fruit will contain a root of evil that cannot be undone. It is our work as Christians to do our best to find out the best case scenario under the circumstances. This is not an exact science. It will always be the result of reflection, thought, evaluation, and even debate.
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The Process is Important. Christians may not [perhaps should not] agree on who or what is the best course of action. The very process of trying to discern is itself useful because it may bear fruit [of ideas, reflection and thought] that will mature now or in the future. Where there are no real alternatives, some Christian leaders from the shadows will need to rise up and be counted. Not because they must win, but because they are doing their best to reflect God’s purposes for a broken world. Christian voters must do the same. The voters must try hard to find the best alternatives given the challenges of the electoral field. This exercise is always proximate, never perfect, to use the words of my friend Steve Garber. God is interested in that commitment to do our best with what we have. This is what we must do. In having that conversation, or casting that vote, most of us need to ask ourselves, is this the best decision I can make for now, and for the future? What are the fruits of this leader? Will this leader’s fruit serve us now, and 10 years from now ? Or does their proven track record reveal tragedy ahead? A smaller number of Christians should be asking the question – should I be the alternative we so desperately need?
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Give us a Word. This brings us to the third question. What is the “word” about the 2022 elections? Charismatics like me believe that God does give prophecies today. I know, this openness to God’s intervention in our circumstances has cultivated an unhealthy appetite for prophets who predict election outcomes, life events, and the like – for profit. This is in my view a wrong understanding of prophecy. Prophecy is not fortune telling, or future-gazing. A prophet is one who speaks the mind of God for the benefit of the listeners, so that everyone can turn back to God. That is what the Biblical prophets did. Predicting leaders, and life events was a small part of that telling of God’s mind. The telling of specifics about people and events happened only when necessary. The prophetic message of submission to God was always more important.
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Christian prophecies bring believers comfort in God. Real prophecies are also uncomfortable for those who are at odds with God’s purposes. Prophesying an election win for a political thief does just the opposite – it brings fear to believers, and comfort for political charlatans. That said, it seems to me that God’s word for the elections is that Kenyans will get the politicians borne from their choices. The question really is what choice they will make.
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My thoughts are that if nothing changes about how Kenyans vote, Raila will win. If Kenyans vote with their ethnic allegiances, as we have in the past; if we opt to go with the familiar; if we ignore the need to question the fruit of the current political class; then Raila Odinga will win. He will do so with a margin of between 1.5 and 3 million votes, depending on how much sway William Ruto will gain in the traditional ethnic strongholds.
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By a long shot, [an unlikely] Kibwana-Ruto or a [more likely] Kibwana-Kigame ticket might rock the boat. For this to affect the election, it will require a large number of Kenyan voters to try something different from what they have all always known. It is a long shot, but it is possible. Who knows, at best for them, this may lead to a runoff. If Kenyan voters revert to their ethnic cocoons, such a runoff will again likely result in an Odinga win. The best outcome for such an eventuality will be the possibility of a vibrant, real opposition which can hold the government accountable, and possibly win the 2027 election.

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A different result can happen precisely because Kenyans are capable of opting for something new. After all we voted Kibaki in, and embraced mpesa! Kenyans can be radical voters if they want to. God can use such a season to bring unprecedented change. Let’s also face it that 12 months is a long time for God to completely change the game. Like the boda boda rider told me the other day, Ya Mungu ni mengi, God is capable of much.
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Ni Mengi, Ya Mungu. I close by saying these are not the only options. An act of God can change the landscape dramatically and provide Kenyans with another more favourable set of choices. I am reminded of an Old Testament passage where a bleak socio-economic situation turned around overnight literally. The prophet declared, “Hear the word of the LORD. This is what the LORD says: About this time tomorrow, a seah of flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.”2 Kings 7:1. Things can turn unbelievably different, in a very short while. Kenyans are not doomed to the choices we see today. Things can change by our vote, or by the hand of God. The most important thing at the moment is for Christians to be faithful with their part of the deal. We must satisfy ourselves that we have done everything we can, given the resources and knowledge we have, to do what is right. What will you do, for your part?
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Like many crises in history, the COVID-19 pandemic forces Christians to come to terms with related medical issues. The question in many people’s minds is – should Christians receive the vaccine? I have had to contend with this question as friends and immediate family members have gotten the virus. COVID-19 has disrupted our lives and brought grief on a scale that I have not experienced in my lifetime. The social and economic effects of the pandemic will remain with us for a long time to come. This is why as Christians we will do well to determine what a proper Christian response to a vaccine should be.

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A number assert that the vaccine is a part of a sinister plan of evil forged against our world today. Some go as far as to connect the vaccine with the end time prophecies. Some will not take it as a matter of principle because of the vaccine’s problematic connection with immoral economic institutions. Others are reluctant to take the vaccine because such an action explicitly demonstrates lack of faith in God’s healing. Others are indifferent. Then there are those who will take the vaccine. I fall among those who would take the vaccine. The question is whether there is a valid Christian reason why one should take the vaccine [or should not take it for that matter.] As a Christian I am convinced that there is a strong argument why we should receive the vaccine. The following paragraphs are for those who would like to explore key reasons why as a Christian one should consider the vaccine. One who is strongly compelled by conviction or compulsion from other quarters (such as imminent prophecies, objections to industry issues, friend’s stories or WhatsApp forwards) might not find this as useful as they might like. I invite you to follow with me for a moment, and cross check my scripture references for yourself as you follow my train of thought.

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So, should Christians take the Covid vaccine? To answer this question one needs to address 3 important related questions which generally guide Christian engagements with issues. Does God explicitly forbid it? Does God explicitly allow, or encourage it? What does Scripture teach? 

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Does God forbid the taking of vaccines? There is no mention of vaccines, or similar substances, in the Bible. It follows therefore that the Bible does not stop people from taking vaccines. There is no verse that says “thou shalt not take vaccines” Does God then allow or encourage vaccines? The answer is somewhat more technical, but still in my view straightforward. The Bible does not explicitly recommend the taking of vaccines. In other words, there is no verse you will find telling you “thou shalt take vaccines.” (One though could argue that the smearing of blood on the doorposts in Exodus was a kind of vaccination against first born death. But vaccination doesn’t work that way, and in any case, that was not really the point of the passover. We can discuss that another day.)

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In the absence of prohibitions or recommendations for vaccination in scripture we have to go to the third question. This is where we have to look at the body of Biblical teaching to give us guidance. This is standard practice for Christian living. Where we do not find explicit mentions of particular issues we look at the counsel of scriptural principles to guide us. This is how we discern, for instance, whether or not to ride in public transport, listen to radio or surf the internet. 

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With the issue of vaccines there are a number of important principles that give us counsel. I will pick 3 of the most important. The Bible teaches the sacredness of life and the importance of stewarding such life properly. God also teaches in Scripture about the purposeful pursuit of knowledge. Thirdly, through the person of Jesus, God demonstrates to us His sovereignty over human limitations, of which illness is an ever present example. Let us look at each of these principles in turn.

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Human life is sacred before God. He forbids the wilful destruction of human life (Exodus 20:13, Deut 5:17). Furthermore, human life held in these earthly bodies means something to God, because it facilitates worship (1 Cor 3:16-17). We are made in God’s image which connects human life with God in way that is unique from other creation. (Gen 1:27)Through these passages, the Holy Spirit is teaching us about the sanctity of human life and the importance of protecting it as a duty to God, to community and to ourselves. Vaccines are one of the ways God has allowed us to to fulfil this sacred duty to ourselves and the most vulnerable among us. 

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Much of science is the quest to gain knowledge for a particular use. God intends us to responsibly apply ourselves in research and profitable learning. There is something beautiful about discovering amazing things that God has woven into our earthly existence. (Prov 25:2). A profitable quest for knowledge can be helpful in establishing people and communities for God’s purposes. (Prov 24:3). Scripture also cautions us about the futility of an endless quest for knowledge for its own sake. ( Eccl 12:12, 2 Tim 3:7). That is why we need to balance our search for knowledge with an understanding of God and His purposes for us. (1 Thess 5:21, 2 Tim 2:15). Many prominent scientists acknowledge their faith as instrumental in pursuing excellence in their work. Isaac Newton, Michael Farraday, Blaise Pascal, George Washington Carver, Florence Nightingale, Charles Babbage and Gregor Mendel are a few from the history of science. Mendel for example, developed the foundational building blocks of modern genetics. He was a priest! The development of vaccines in the last two centuries is one example of how God allowed us to fruitfully pursue knowledge to help preserve life. 

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God is sovereign over our lives. Christ’s death on the cross illustrates God’s redemptive plan for all humankind. Nested in this powerful image of the Cross is a very important assertion of God’s sovereignty over death. As Christians we believe that through the Cross Jesus defeated the ultimate limitation – that of death. Death and decay are the result of our sin and rebellion from God. One of the ways death and decay assails us is through disease. Sometimes we overcome disease. Other times we do not. However, even when we overcome illness, we cannot escape the ultimate consequence, which is death. But God’s redemption is available for us through Christ. The apostle Paul puts it beautifully when he writes, “ “Where, O death, is your victory? Where, O death, is your sting?” The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ.” (1 Cor 15:55-57). 

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This means that our commitment to preserve the sanctity of life, must be balanced by a humble recognition of our indebtedness to God for life. Taking a vaccine is, in my view, a recognition of the importance of life to us and to God. The uncertainty around this action is always an opportunity to reflect on our human limitations even with the best science. No vaccine is 100% effective. There are no guarantees. Scripture teaches that God is 100% faithful by His own impeccable standard. It is for these three reasons that I am convinced that when vaccines emerge from the best of efforts, and with reasonable prospects of success, that we should take them. 

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Two questions arise. The first is – What if this vaccine is the product of a plot to dupe humanity into an evil plan? (Or a similar argument.) I will admit here that there have been medicines and medical activities which were used for evil. Evil experiments made in the dark European history of the world wars provides some ghastly examples. It is provable, however, that most of these present day stories of evil vaccines fall far short of the diabolical plans of these examples. One important argument against vaccination, and much of modern medicine is the profit motive of the medicine manufacturing [and selling] industry. This issue requires careful consideration because of its serious implications on the lives of individuals, communities and nations. Many have written, with credible evidence, of how industries, policies and even governments have been manipulated to promote medicines for monetary gain. As an example, our country witnessed national borrowing and corporate corruption in the name of the pandemic.

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That said, my response to this range of concerns is guided by Paul’s counsel to the Thessalonians to “examine everything carefully; hold on fast to what is good.” (1 Thess 5:21). Not every story on print or social media that claims to inform us is true. In fact many of these stories promote fear and discord. This isn’t new. Paul told Timothy about the peddling of fear. (2 Tim 1:7) We must use the knowledge and wisdom acquired mingled with prayerful discernment to establish the truth in many of these stories. Careful examination of many of the stories will usually reveal lies, misinformation, fear, political agendas and contradictions. I have often found that a principle developed by Occam, a devout Christian scholar from hundreds of years ago remains true. He taught that when faced with theories and explanations, the simplest explanation that does not require unfounded or unknown assumptions, is usually the best explanation. This is a helpful rule for research and study and is called “Occam’s razor.” Many of these theories fail this test.

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The second question is – What if I personally do not want to take the vaccine? My refusal does not affect anyone else’s choice to take a vaccine. While it is true in theory that one person’s decision may not affect others’ decision, in reality it doesn’t work that way. Illnesses that affect entire communities, like pandemics require collective action.(One example of personal desire vs community protection is the wearing of masks in public.) It seems to me that the opposite is actually the most Christian response. That I should take the vaccine, precisely because taking it promotes the chances of life and health for someone else. Rather than think about my own desires, God’s grace given to us freely, teaches me to consider the lives of others as I live my own. Afterall the power of life and death is in God’s hands.

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In sum, God will hold us accountable for – decisions we made to hold life as sacred, to apply and promote the quest for profitable knowledge (such as vaccine development) and to acknowledge God’s truth and sovereignty over our frail limited human condition. No vaccine will offer a full guarantee for life. That said, I consider it my Christian duty to do everything I can to protect life, especially of the vulnerable ones in our community. My considered opinion is that God will hold us accountable for what we did when presented with a vaccine which to the best of our knowledge was meant to preserve our own lives, and the lives of the most vulnerable in our communities.

Kyama Mugambi launches his book. Exploring the movements’ religious visions in urban Africa,  A Spirit of Revitalization: Urban Pentecostalism in Kenya highlights antecedent movements set against their historical, social, economic, and political contexts. Kyama Mugambi examines how, in their translation of the gospel, innovative leaders synthesized new expressions of faith from elements of their historical and contemporary contexts. The sum of their experiences historically charts the remarkable journey of innovation, curation, and revision that attends to the process of translation and conversion in Christian history.

COVID-19 has meant that for the first time in my lifetime Christians have had a mandatory break from weekly church services, in most major urban centres of the world. As I write this, church leaders here in Kenya, met today to consider cautiously opening their doors to resume meeting. The announcement has not been made yet – and many are waiting with bated breath. There are obvious health concerns associated with opening church gatherings to the general public. It is also true that the ravages of a pandemic should not outweigh the very important role that religion plays for the long term [spiritual] health of the society. After all this is not the first or the most serious pandemic humanity has faced since 32AD.

The question then is what the urban church in Africa will likely return to after the pandemic. Before I attempt to reflect on that, let me get some important things out of the way.

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One: There is much talk of the new normal. A useful way to reflect is to see the present situation as normative in a way that facilitates better anticipation for and integration with the future. It might help to think of what we have now and going forward as ‘normal,’ and the past as the “old normal.”

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Two: Technology has been hailed as the way of the future. Some assume that technology will change everything and replace current modes of physical relationship with virtual means. One analogy sometimes used to describe the technological shift has been the total replacement of camera film with digital photography. I am not yet convinced that virtual relationship and interactions will completely supplant the need for interpersonal interactions such as those in churches. I find it helpful to think of technology as a modifier or accelerator. The entry of mobile phones made phone booths obsolete, but mobile phones multiplied the number of conversations people could have with each other. People never stopped meeting – they still do, but they added mobile communication to the arsenal of relational tools at their disposal. Emails eclipsed hand written or typed personal letters, but people still crave physical meetings. In the same way, I do not expect that zoom will completely replace the need for physical community in church. I will get back to this in a moment.

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Three: Of all the things that will change – the core tenets of Christian faith will not change. The message of reconciliation between a loving God and an obstinate humanity will remain relevant for all time. The at-times gripping, at-times in your face, at-times baffling, at-times winding story of that reconciliation recorded in the Bible will remain relevant for as long as the human race will struggle with its brokenness.

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So, if Christians in African urban centres have had a break from Church, will they go back to church? Will churches survive? Will there be a need for people to meet again in the communities we have come to know as the church? The short answer to all these questions is “Yes.” The long answer is “it will really depend,” and here is why –

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People will be yearning for the message of life: The average congregation member or potential church goer will be very exposed to a lot of information, trends and ideologies on the internet. Christianity will be one among many ‘ideologies.’ They will also be exposed to all kinds of ‘feel good’ spiritual experiences in the form of music, talks/sermons and even online experiences. The thing that will move them from the comfort of the screen to the church building, is a message that goes beyond attempting to produce a feeling [though that has its place]. People will go to church if what they find there is an authentic, life-giving experience of Christ and his people. It will go beyond intellectual engagement with the content, or some good old razzmatazz. They will want to see, and connect with people who are human, genuine about their humanity, but also bold and willing to stake their life on their message. I will not be surprised if people will flock to churches of pastors who are trolled or vilified for standing up for their faith in Christ online. I won’t be surprised if people seek out preachers with high personal integrity, and church members who care more about applying the message to their daily lives than trying to be suave or PC. I won’t be surprised to see churches emerging which meet in simple ways but put a premium on authenticity and fidelity to Christ. They will crave a meaningful faith not just a fleeting spirituality.

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People will be yearning for a holistic gospel: I expect people will leave the couch to attend churches that look beyond personal religion. They will find enough of that online – after all the online experience is very much like a supermarket [of global proportions] where people can pick whatever each wants without having to consume it with someone else. It is very individualistic in that sense. People will leave the screen if they find something that offers more – something that offers a community dimension of faith lived out for the benefit of society. The opposite is also true. People will want more than just ‘giving back to society.’ People might leave the couch to attend a church that isn’t just another NGO trying to solve societies’ issues without a bigger vision and motivation. There isn’t a shortage of causes to follow on the net. I think urban Africans might be moved to communities that tie their message of hope for the society with a bold, well-thought through, and authentically articulated commitment to Christ.

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People will be yearning for holistic supernatural encounters: Social media has done an excellent job of ridiculing charlatans who manufacture miracles for show. The pendulum has also swung on the opposite end where the same media has idolized a humanism that glorifies [even worships] science. Unfortunately, this humanism leaves more questions unanswered about bigger life issues than it answers about the mechanics of it. I suspect that the discerning public, church-going or not, are already suspicious of the two extremes and are looking for more. That ‘more’ may likely be found in communities that unashamedly offer the possibility of a God who isn’t bound by human constraints, is free to perform miraculous acts, not for show but as interventions revealing his sovereignty. These will not be limited to the spectacular. It seems to me people will be very much attracted to Acts 2 communities where God can be seen at work in big and small ways in people’s lives without the lights-camera-action mode we have seen recently. People might be willing to leave their laptop at home to go hear the Word of life preached boldly, thoughtfully and authentically, producing life change in people who previously had no hope.

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People will be yearning for simplicity without being taken for simpletons: Lets face it , the online world is a highly complicated one with numerous twists and turns. Add to that the complexity of managing virtual relationships with multiple levels of very public interactions. Add to that the real-life friends. Add to that work. Add to that family. Add to that the nagging existential questions of life. An uncomplicated genuine encounter with Christ which touches the heart, the mind and probes the deepest of our emotions will likely inspire a person to make that trip to church. It is possible that, while there may likely be a number of large communities, there will be many more new small communities thriving in this simplicity. Cities are already highly complex places which are expensive to live in and costly to run large gatherings in.  This will inevitably make it hard to financially sustain large teams of full-time clergy. I would not be surprised if this dynamic of our growing African cities will contribute to the shift towards simpler church setups and services.  Teams might end up being smaller with mostly bi-vocational members. It will be simple but not simplistic. That generation will want to engage their faith with their minds as well as their hearts. They want to grapple with the hard personal and societal questions and probe deep for answers. They will hope for leaders [both clergy and lay] who won’t be afraid to reflect and probe with them. I can see people leaving that online perch and make the trip to sit under the teaching of such leaders. I can see some gathering around their bi-vocational pastors after service and talking till evening weaving theological issues, with life questions, with counselling matters, all with a measure of seriousness but peppered with some light-hearted fun.

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COVID-19 is not the end of the church. For a part of the world, things might continue as they did before. There is another part of the world for whom that will be the old normal. The normal will force them to grapple with the issues I raise. After the COVID-19 wilderness, it is very likely that a number of churches in African cities will be unable to adjust to this life in Canaan and may have to give up their existence to make way for a generation of churches that might be very different from what we know. These ‘new’ churches might have an uncanny similarity with New Testament communities. And that won’t be a bad thing for urban Africa. It actually could well be the answer to the fervent prayers of many in my generation and before.

This is an excerpt of a Facebook conversation about an insightful article calling for a Pentecostal response to COVID-19. You may find the article here Coronavus Calls for Revival of Pentecostalism. In my Facebook post I hailed the article as a reminder of who we are, and what should be normative. The following is a part of the dialogue that ensued with Kevin Muriithi, a youth pastor, apologist, and theologian.

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Kevin Ndebz Muriithi Kyama thanks for the read. It was helpful in articulating, at least in my reading, the place of being open to the Spirit’s leading. I like how Richard Foster looks at the various Christian traditions as "streams" that help us to flow to the same river. To that end I think Pentecostalism reminds us of the place of the Spirit. A few questions for clarity:

1. The writer talks about prayer and love as descriptive of healthy Pentecostalism. Isn’t this just descriptive of being a Christian in which case what does Pentecostalism offer as a distinctive Christian tradition?

2. Openness to the Spirit should be center in our Christian life. I think the danger however can be a leaning towards individualistic and subjective experience above what we see in God’s entire revelation in scripture. I think this is a major critique towards Pentecostalism in general, and "excessive Pentecostalism" in particular. So the question would be what balance does a healthy Pentecostalism offer and how does it differ from other Christian traditions on the same?

3. I guess these questions point to this underlying observation on my end – that either because Pentecostalism as a Christian tradition is relatively young or because there have not been distinctive "healthy" Pentecostal theology(ies), then that is why we see the aberrations in doctrine and practise? If it is my ignorance, especially on the last point on lack of a distinctive healthy Pentecostal theology, what would you say are the basic pillars of Pentecostal theology that make it distinctive?

4. Although I see the biblical and practical emphasis on the Spirit and gifts, my major critique is that in most cases these seem to be emphasized outside the guidelines of Scripture. This remains my major critique on the movement and on it’s rather concentrated scope on the biblical revelation i.e Pneumatology. Is there more to Pentecostal theology beyond this?

These will greatly aid in my understanding my dear brother.

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Alex Shianda Kevin Ndebz Muriithi streams of living water by Richard Foster is a fantastic book.

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Kevin Ndebz Muriithi Alex Shianda it really is. Very helpful in learning from one another.

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Kyama Mugambi Kevin Ndebz Muriithi most popular (and scholarly) discourse on Pentecostalism starts from critique. There are many angles this launches from, eg critiques against American Fundamentist pentecostalim (and its related televangelist variants), excesses of African charismatcism (in independent and historic mission churches) etc. Every Christian tradition (even evangelicalism that is fierily scathing towards most other traditions) has areas where it needs Christ, and where it can learn from other traditions. This particular article is set within that context where Pentecostalism is said to have nothing to offer. (A narrative that is fast growing here). Even the site where it is published has in the past been impatient with Pentecostals/Charismatics. This article offers a corrective for Pentecostal/Chrismatic insiders (of whom I am one) and (hopefully) observers.

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Kyama Mugambi All theology is in some way contextual. Post enlightenment Euro-Christian thought has tended to promote theological discourse (learning) by (often fractious) critique. Simply put, find the fault in others, then present your considered opinion. This is …See More

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Kevin Ndebz Muriithi Kyama Mugambi I hear you and wholly agree, all theology is contextual. In total agreement especially on the idea that the various traditions have something to offer the global church – and that all traditions are imperfect. Agreed. I think this answers most questions but I’d like to hear from an insider’s perspective on this:

What would an insider say are some foundational pillars of healthy Pentecostalism? Or what would an insider say is Pentecostalism’s unique contribution to the global church?

Let me emphasize that I am asking for my own understanding and that I ask with a desire to learn from an insider’s perspective.

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Kyama Mugambi That’s the subject of whole books [see Alan Anderson, Walter
Hollenweger]. I would say Pentecostalism is but one expression of Christianity. It is found both in independent churches, and in historic mission Christianity [where it is sometimes called
Charismatic Christianity…] It’s key emphases [which would be its
pillars, or contribution if you like] are – a recognition of the prominent place of the Holy Spirit in the lived-out Christian experience, a profound appreciation of the power of God at work in the miraculous, an appreciation for New Testament experiences in the life of the Christian today, a vibrant orality that makes a place for experience as a valid expression of Gospel truth. There are others but I think those are the key ones. Let me also add here that there is a whole spectrum of Pentecostal expression and even nuances to Pentecostal theology. But I would summarize the key points that way.

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Kevin Ndebz Muriithi Kyama Mugambi thanks for these. Very helpful.

The first Easter happened during the Passover, a celebration commemorating how God’s people depended on Him for life and deliverance from slavery. Knowing the end of the story from the beginning, God instituted that Holy day for Israel before the last plague in Egypt. He instructed His people to remember how He cared for their plight as slaves and rescued them at a great cost to Egypt (Exodus 12). On that fateful night and going forward He told his people to slaughter a lamb, smear its blood on their front doors, then roast the meat and eat it quickly with unleavened bread, as a memorial. God didn’t need the festival – it really was meant to be a lasting reminder for people through the generations of their indebtedness to God.

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This first Passover was also a prophetic event pointing us to another Lamb sacrificed to save humankind, God’s people. God responded to our tendency to sin by sending Jesus, His Son to die a cruel, shameful death on the Cross. On the Passover week on that first Easter, Jesus was slain and His blood poured out to avert the plague of eternal spiritual death. (Matthew 26-27, Mark 13-14, Luke 22-23, John 18-19) This deliverance event is the most important Christian Holy day (holiday if you like). Each year Christians celebrate it, usually with family, food and fun memories. Each year I look forward to the Easter church service, my highlight – the communion and hearing again those powerful words about Christ’s Body broken and His blood poured out for us.

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Without conventional church services to attend, Easter 2020 is one of the most unusual Holy seasons in recent history; certainly different from anything I have ever had. It may well be different from any Easter many of us will ever have. This year’s Pesach finds us in the middle of a struggle to come to terms with the pain, grief, loss and confusion of the moment caused by Covid-19. We are confronted with a historical moment which, if I am to be honest, I have no other means to make meaning of except through faith. It is a season when an entire community (humanity in this case) comes face to face with illness and mortality. Israel faced this community-wide cross-roads at least twice in Biblical times, each time depending on God for deliverance, and instituting a Holy day of remembrance. (The Passover in Exodus and Purim in Esther)

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One month into the crisis, the small number cases in Africa at this moment confounds the science of it all. On the continent we now live with the grim anticipation of a deluge of confirmed infections waiting to happen. This may well be the case, but it may not. There may be no tsunami of illnesses after all. The possibility exists that the cup may pass by with less destruction than projected. What will a Christian response be?

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The Passover message contains a potent, pertinent lesson. It teaches us that our health, indeed our existence, depends on God. An appropriate practical response may be to set aside moments of reflection (as Dr Sahaya Selvam wisely pointed out) to remember how much we owe God for our lives. But what if the angel of death strikes, as he has elsewhere, and the storm beats worse than what is predicted? Even here, the Passover message still applies. The Easter Passover is about our indebtedness to God for all that we are. When that storm blows over, there will be a place to retreat and remember God in solemn praise, and resolute dependence, as Hosea (6:1-3) and Habbakuk (3:17-19) remind us. It remains a Passover after all, should we live to remember the days.

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God prescribed the Passover ‘feast’ to Israel during the last and greatest Plague in Egypt. As we grapple with these circumstances around us, I think it is fitting to set aside our own moment of remembrance. It may be well worth the spiritual exercise to reflect on what we will do to remind us about our indebtedness to God when Covid-19 is over. Here are some thoughts I have turned over in my mind. On the day of remembrance next year (whenever that will be), perhaps I should plan to eat dinner with only my family ensuring that on the menu are immunity boosting lemons, ginger and garlic (that have been a part of our diet now); to do a zoom call with other friends and loved ones with facemasks on to remind us how precious we are to each other – and that we owe our lives to God. Have you thought about what you will do when God delivers you from Covid-19?

Covid 19 confronts us with a barrage of fear inducing facts. How are we as Christians to come to terms with the impact of these numerous pieces of frightful information? This has been the subject of much discussion with some decrying the failure of “Christians” to acknowledge the facts of science. Some Christians clap back with comments ranging from references to God’s sovereignty to Apocalyptic prophecies. This article isn’t about the details of who is right or wrong in these arguments. It is a [rather lengthy] piece for Christians who want to figure out what role their faith plays in relation to alarming facts in crisis such as this one.

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Facts within a specific context are what constitutes one’s reality. Some facts will only apply within a given context while others do not. For example mangoes in our village fall on the ground under the pull of gravity. That might be true all over the earth but it is a different matter on the NASA space station four hundred kilometers above the earth. The behaviour of a mango on the space station does not necessarily negate the laws of gravity but it just means the facts apply differently in that different context. The fact of gravity is the same but these are two different realities as experienced by the people in those places.

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It follows, therefore, that someone else’s fact, in a different context may not constitute our reality. For example, a person without previous an infection of chickenpox will likely respond differently to exposure than one who has had it. One important point, however, and this is the point of this post, is that different people process the same fact differently based on the resources they have to process their reality. In other words, the same reality, with the same facts and the same context, will evoke different responses. The range of responses is wide. Some responses are more informed by faith while others are less informed by faith. Other factors such as fear, pain, and so on also influence people’s response. How then are we as Christians to address the information we have about covid-19?

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Fact, scientific or otherwise, helps us know with some certainty what the measurable, verifiable elements of our reality are. Religion, however, is what should guide us in coming to terms with this reality. My faith as a Christian helps me make sense of what we know so far about our situation. Should the situation change, my faith will also help me find understanding and purpose. I return to this shortly. From a Christian perspective, it is possible to be aware of particular facts about a reality but miss the mark in making sense of them. I illustrate this with a well known Biblical account in Numbers 13 and 14.

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Israel came out of Egypt with a promise for a bright future. Their long and winding journey in the wilderness brought them to the promised land. When they arrived at its threshold, Moses, their trusted leader sent spies to bring back a report. Twelve men went out with specific instructions to gather information – facts, about the land. At the end of six weeks brought back the same facts. The land was productive, but unlike Israel, the people lived in large fortified cities and had considerable military might. This where the commonality of perspective among the spies ended.

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Ten spies looked at the facts and concluded, according to their interpretation, that the promised land was a no-go zone. In their words, “The land we explored devours those living in it. All the people we saw there are of great size. We saw the Nephilim there. We seemed like grasshoppers in our own eyes, and we looked the same to them.” In the same way many of us with potentially useful morsels of info share [on social media], the spies took it upon themselves to present the facts, and their assessment to the people. The result of their introspection was a riot and possibly mass hysteria among a travel-weary, poor, fearful and anxious Israel. “If only we had died in Egypt! Or in this wilderness! 3 Why is the Lord bringing us to this land only to let us fall by the sword? Our wives and children will be taken as plunder,” Israel complained to Moses.

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Joshua and Caleb, the remaining two spies, encountered the same facts, acknowledged them but saw greater purpose. They did not dismiss the negative, potentially overwhelming downsides of Canaan. They instead chose to see the whole picture. Their assessment of the facts led them to conclude that the land presented an opportunity for Israel. They accepted that Canaanites had great military might but this was no match for God’s promise to Israel. It was not lost on them that there would be a struggle, but they gave meaning and context to the facts by putting God in the picture.

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Similarly, Covid 19 presents us with the opportunity to assess the facts of post-corona-virus life. Our Christian assessment should be honest about what the situation on the ground is. We should also be aware of who God is and what he intends for us.

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Let us be clear here that hope does not mean dishonesty about the truth. A harsh indictment is given for those who deny the truth about a dire situation. Such unwise people (the prophet uses stronger words) put themselves on a collision course with God when they “whitewash” the truth with false claims. (Ezekiel 13:3-12) While the temptation is great to bend the facts to give hope to a desperate people, such hope must be rooted in the actual situation. Covid-19 is a serious disease that has caused widespread suffering, and death. Every presentation of hope needs to make sure it is not “whitewashing” this fact.

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We also must understand that a message of hope in Christ that does not acknowledge God’s sovereignty over human frailty also attracts God’s displeasure, as we have seen in the Numbers narrative. Our Christian faith response cannot be despondent and despairing, even with harsh facts – this is not the vision we see of our God in scripture. Our faith furnishes us with the resources to accept both the severity of our situation, and appreciate God’s sovereignty over it.

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I can see three responses that we can adopt as we process meaning behind the facts of our Covid-19 situation. The first is a retreat into lament. (See N.T.Wright’s reflection on this Here.) Christian faith teaches us that there is a place for a quiet weeping over our state. A solemn, soul-searching moment that invites us to grieve over our weak physical and spiritual condition, as God would, and does. Jeremiah in his eponymous book, and the book he wrote of Lamentations gives us excellent lessons on this. Many Psalms also do a great job modelling this, and giving us the vocabulary for lament. In our lives lament involves prayer, meditative readings and even music that puts us in touch with the feelings of grief, loss and sense of utter dependence on God in our lamentable circumstances.

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This grief cannot be perpetual but must give way to a resolute dependence on God. Such a dependence recognizes the seriousness of the situation but also acknowledges that God can bring deliverance in any form to the afflicted. It challenges our one-track view of modern medicine, and causes us to consider other avenues of God’s miraculous intervention, whether by medical or other means. This dependence is so fervent that even if God did not heal in the way we desire, we still remain devoted to him. (See Habbakuk 3:17) This dependence prioritizes seeking after God in His Word. (See Hosea 6:1-4) It also highlights spiritual disciplines such as community worship [in whichever form available], prayer and fasting.

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Finally, a third Christian response to our difficult realities should inspire an outward orientation. The alarming facts of Covid-19 must re-sensitize us to the most vulnerable in our midst and how severely they are affected. It should drive us to care for them by considering their livelihoods as well as their health. It will require those with means to give generously to safeguard the well-being of the vulnerable. Christian employers, landlords and other people of means – must think outside the box to find humane solutions to the difficult dilemmas of life, especially in cities and towns. A Christian response to Covid-19 realities is a call to reach deep into our Christian experience, to cultivate a sense of purpose and hope at a time when the facts tempt us to fear. In the face of the hopelessness of skepticism towards God, our Christian faith invites us back to the Cross, to cling on to God with even more devotion.

Covid19 shook most assumptions we have held about the proper functioning of our world. It affected how we relate with our loved ones, when and how we travel, how we do business, what is important in business, whether politics is a crucial media topic in times of crisis, how nations relate, what is the first world or the third world in terms of a pandemic, and so on. We return to this shortly but first let me talk a little about another occurrence that was intentionally designed to periodically rattle the fundamentals of a nation.
Jubilee was an extraordinary economic, social and political phenomenon (See Leviticus 25). God instituted it to occur every fifty years, as a kind of sabbath after seven seasons of seven years each. Farmed land was put on furlough. Even the soil, trees and vines were given a rest. Economically speaking, land previously sold was returned to its God-instituted custodians. Creditors had to forgive the debts of those who sold themselves to servitude on account of poverty. (That is if their kin did not ‘redeem’ them before the day.) Slaves by reason of money were freed, and relationships potentially are given a new lease of life.
At face value, this seems like a wonderful time of favour, celebration and good cheer. One must read the text more carefully to see that the Jubilee was an institutionalized periodic knock on the head for anyone who missed God’s directives about justice in society. Jubilee was a difficult time. The resulting societal changes affected the dynamics of power, leadership and governance. In other words, the sabbath of sabbaths had a politico-economic dimension. It was also a moment of reckoning where the society, especially its leaders, should have taken a long hard look and addressed the issues.
Look closer and see that Moses instituted a total upset of the systems of ‘good economic practice.’ Such ‘good practice’ required that the owners of the means of production paid for labour. Money loaned to a person ‘did its work’ to bring in interest, both to recover the time value of money and to generate value for the lender. Means of production, ie land, was to be worked to generate maximum value for its owner, working it at every open opportunity. Jubilee tossed all that on its head.
Workers giving value in exchange for money loaned in the past (but still unpaid), were released. The remaining amount of money owed – was pardoned. The land lay unfarmed. It is easy to see how this was a moment of jubilation for slaves freed, and for workers who didn’t have to go to the fields. Jubilee was a season of uncertainty where the well-to-do were plunged into the unknown. The society pushed the reset button.
There are many dimensions of this reset. Fundamentally though, the haves and have-nots had to name, then come to terms with the inequalities of society. “What do you owe?” “It is now pardoned.” I can imagine how a person who had completed only 3 out of 6 years of servitude happily left their implements on the farm as soon as the Jubilee year started. I can also imagine land owners determinedly working their bond-servants to the bone in the few days remaining before the Jubilee year began just to try and get that last unit of value before the reset. There was little recourse when someone owed you, and did not pay, and had to be released -all that because the Jubilee had come. The pardon of the season protected the debtor but instituted a kind of preference against the person of means. (Remember Fr Gutierrez’s preferential option for the poor?)
More could be said, but suffice it to say that Jubilee was such a difficult manoeuvre to execute properly that some say it likely was never observed as instructed. It remained an unfulfilled longing awaiting a Messiah. (Isaiah 61, Luke 4) It is not hard to imagine why it was the substance of wistful dreams. Anyone with the power and societal wherewithal to effect it would have had to endure immense uncertainty, angst, and pain for the reset to happen properly. It is easy to see political reasons why Jubilee might not have seen the light of day. Hope for the poor came at a cost. Jubilee challenged everything and everyone – Leveling the playing field in an unequal society, in an uncomfortable disruption for one group, which simultaneously projected rays of hope for another group. Jubilee was the reminder that before God, all humanity is equal and vulnerable.
Despite its unclear origin, obscure trajectory, and unprecedented consequences so far, Covid19, like Jubilee, gives us a glimpse of what it looks like when all humanity is equalized and vulnerable. It has forced a rest, in some places, of all but the essential means of production. The proverbial soil, trees and vines have to rest, along with those who tend them.

It exposes us to the angst and fear in a person [people, society, societies] when money, health care cover, one’s government, can do little to offer assurances against a reality that shakes the very foundations of what makes us secure. It also exposes us to the seeming recklessness of those who, having nothing more to lose in the humanly induced inequalities of society, choose actions to try to secure their daily subsistence. It exposes our vulnerabilities as humans. It brings out the dangerous human potential for pain, fear and indifference in all levels of humanity. It flips the table on what we normally see. The indifference of the privileged towards the poor, and the systems that make society so unequal, is exchanged with the fear the privileged have when the systems threaten their own existence. The fear that the poor have of the worsening of their plight, is exchanged with an indifference towards the dire context, as they try to make ends meet.
Covid 19, like Jubilee, can also present for us hope. Covid19, like Jubilee, is a moment in time that will change everything. In changing everything it gives a fresh start, just like unfarmed the fields. Society may never really be equal, but Covid19 shows ‘the least of these’ this one thing. It shows them that the privileged are also human, they fear, they ache, they cry, and their lives are fragile. Perhaps this moment is even more important for the privileged because it shows us that our humanity is real and finite. It shows us that we can no longer hide in money, systems, and policies. These things can fail us, as they have failed those we have been indifferent towards.

Hopefully, covid19 will challenge us to be more human, and humane. I pray it will change the way we behave towards others, from different social strata, and different races – calling us to challenge systems and hold leaders accountable. Hopefully, it will push a reset button that gives us a fresh start to rediscover our humanity as God intended it – making us call, talk to and appreciate those who are not like us. It will remind us why it is so important to be mutually respectful, to be interdependent, even with those we think little about- helping us to guard our language and thoughts whenever we talk or refer to others who are not like us. It will also show us why we need God in our broken world, brokenness for which we do not really have all the answers. These are the reminders that point us back to the Cross of the Christ who promised the real Jubilee. (Luke 4) It is a call to put our Hope in Him who knows our human condition, and Who recommended that every now and then we need a fresh start a reset.

ps. While this in one sense has nothing to do with Jubilee politics in Kenya, in another sense, it has everything to do with it!

The story is told of how a son of a great king ascended to the seat of rulership after the death of his father. At the initial meeting, the gathered nation spoke their hearts out to the new ruler, pleading a different future from the heavy burden his father had saddled them with. They cried out for relief from the previous regime’s oppressive environment. The young ruler retreated for some days to consult with wise elders seeking a way forward. The wise men suggested a compassionate response, full of empathy and justice for the groaning nation.

Having listened to the elders, the young ruler sought a second opinion. He went to the inner circle of his handlers for their thoughts. They had a radically different approach. The men the young ruler had grown up with advised him to be tough, and unrelenting if he was going to accomplish what they wanted during his tenure. They trashed the elders’ divinely inspired wisdom. So, coached by his confidantes, young ruler came back to the groaning nation with these words, “My father made your yoke heavy; I will make it even heavier. My father scourged you with whips; I will scourge you with scorpions.”

2019 Kenya is struggling under a heavy debt burden. Numerous calls have gone out to the leadership for caution against an oppressive debt regime. The words returning to the groaning nation are that if the big agenda is to be fulfilled then the public must be content with a heavier debt burden. Those opposed to the back-breaking load are, therefore, enemies of progress, often contemptuously scorned. It is not clear at this point if Kenya is too far gone to beat an about turn away from the fast-approaching onslaught of debt-induced turbulence. What is clear is that the pain of slow business will only be multiplied on the public through higher interest rates, to ostensibly stimulate economic growth in the flailing banking sector. The scourge of whips will turn to the scourge of scorpions. To paraphrase the respected, most senior banker, I also ask, what use is this growth if it does not translate into the lives of the ordinary citizen?

The story of the young ruler has a dramatic ending. The nation couldn’t take it any more. The people refused the young ruler’s leadership. They essentially denied the ruler a kingdom, ripping away from him what he had desired to have. His courage and audacity were met with the consequences of harsh political realities. Despite the big vision and smooth words, Jubilee has consistently met the groanings of economic duress with promises of more of the same economic activities that cause the pain. More debt, less action against systemic and individual corruption, and apathetic responses to the plight of the common man. Could it be that Jubilee is inviting upon itself Rehoboam’s fate? Is it possible that the Kibra election will be a prophecy of whether the young ruler will have a kingdom or not in 2022? Could it be that 2022 portends a multitude of rulers who will be stripped of their kingdoms for their lack of wisdom in times such as these? If I was Jubilee, I would study the story in 1 Kings 12 thoroughly and see what I can learn from it, because the issues are the same, the key characters in the story are the same, and the same frightening end might be their lot.