__NEWS__Kenya_________________________

FIRE in Africa
The charismatic renewal has revived the interest of some 
Catholics, but raised the suspicions of others

By Fredrick Nzwili

With tens of thousands of Catholics falling away from the Church and becoming active with other Christian groups, the Catholic hierarchy of Kenya has responded by shedding some old traits and embracing new trends. The results of the latest campaign in Kenya could have a major impact on the entire face of Christianity in that African country, where Catholics now account for 60 percent of the Christian population. 

In December 2000 and January 2001, the Church organized FIRE rallies in the major cities of Kenya. The acronym “FIRE” stands for Faith-Intercession-Repentance-Evangelization, and the movement that gave birth to these rallies began in the United States nearly two decades ago. In Kenya the FIRE rallies were guided by a team of 27 American missionaries, including both priests and laymen, affiliated with the international charismatic renewal. The rallies had the explicit support of the Kenyan hierarchy, and the climax of the meetings in each city was a Mass at which the diocesan bishop presided: Archbishop Raphael Ndingi Mwana’a Nzeki in Nairobi, Archbishop John Njenga in the coastal town of Mombasa, and Bishop Peter Kairo in the Rift Valley town of Nakuru.

However, despite the clear indications of episcopal support, the FIRE rallies raised eyebrows—and hackles—among some of the faithful. Critics described FIRE as the movement “that has come to steal our way of worship.”

The “inculturation” process

In January of this year the vicar general of the Nakuru diocese, Father Moses Mwaya, took note of an unhappy trend that has been growing within the Kenyan Church: members of the faithful are drifting away from their parishes, for no apparent reason. He speculated that one reason for the losses might be the liturgy, which the people found uninspiring. The introduction of the FIRE rallies, Father Mwaya said, was an effort to improve the quality of the liturgical celebration.

In 1994, the bishops who came together for the African Synod suggested the bishops’ conference of each country should have the authority to approve local adaptation of the liturgy, rather than forwarding all suggested changes to Rome for approval. The Synod also suggested that bishops should permit experiments—recognizing that some mistakes would be made, but confident that in the long run even the mistakes would help furnish the experience and knowledge that could provide guidance for further changes. These suggestions were part of a broad effort by the African bishops to promote the “inculturation” process. 

Regarding the FIRE rallies in particular, however, Church officials stress that the charismatic movement should be seen not as something new or foreign to Catholic tradition, but simply as a change in style, coming at a crucial time for the Kenyan faithful. “The Catholic Church is charismatic by nature,” remarks Father Joseph Wainana, the pastoral coordinator of the FIRE movement in Kenya. He adds that Pope John Paul II has given his recognition and approval to the charismatic renewal. 

Similar movements toward more expressive styles of worship are also taking place in the mainstream Protestant churches of Africa. This general trend has caused two very different reactions among Kenyan Catholics. Some see the charismatic movement within the Catholic Church as a necessary response to the appeal of the Pentecostalist groups, which might otherwise continue to lure away Catholics—especially young Catholics. Others fear, Father Wainana observed, that the charismatic Catholics are merely “copying a Protestant form of worship.” The fact that many young Catholics have moved from attending emotional Pentecostal rallies to joining Protestant churches makes many people feel uncomfortable with the FIRE rallies.

An observer at a FIRE rally is struck by the energetic dancing of the participants, the steady pounding of the drums, and the lively singing that incorporates native tunes. But Father Mwaya insists that the rallies are not modeled after the Pentecostal events. “We are not imitating anyone nor competing with anybody,” he says. He continues:

As Africans, when we are happy, we express our joy through dance and singing. This is just a new way of expressing our faith.

The approach to Catholic worship exemplified by the FIRE rallies has “not taken root in every diocese,” Father Wainaina reports. Moreover, he concedes that some of the participants inspired by those rallies have become involved in “exaggerated” forms of demonstrative worship. “We fear that some of these groups may turn out to be fanatics,” he said. 

Mixed responses

Most of the Catholic faithful in Kenya remain uncertain about the latest developments within their Church. Paul Okumu, a Catholic who recently joined in the charismatic revival, reports: “I saw apprehension among some of the faithful over what they see taking place.” Others, he said, welcomed the excitement of the new liturgical movement, contrasting it with what he described as the “monotony” of Sunday celebrations in the past. “You could tell from their dancing that they are indeed finding this welcome,” he said. 

Okumu added that the fears among more conservative Catholics may be based on the belief that the charismatic style is “taking over” the Church. Certainly the FIRE rallies are bolstered by the aggressive support of the country’s Catholic leadership. In cities and towns all across Kenya the rallies have been heavily advertised, with posters that carry pictures of the bishops— including the most recognizable figure in the Catholic Church of Kenya, Archbishop Ndingi Mwana’a Nzeki. 

Slow acceptance

The charismatic groups that are now exercising a powerful influence over African Christianity began to manifest themselves in the 1980s. The movement grew slowly, and especially within the Catholic Church pastors were slow to accept the charismatic approach. Father Moses Mwaya of Nakuru explains that Church leaders were cautious about the influence of the new movement. “We realized that, while we appreciated this new approach, we had to be careful,” he recalled.

The FIRE rallies, however, inspired confidence among Catholic leaders. The rallies were organized by leaders of the international charismatic renewal, who have won the respect of the Vatican. Ralph Martin, the American charismatic leader who participated in the first FIRE rally in Nairobi, has led similar meetings all around the world. 

Still, if it is to meet the needs of the Kenyan Church, the charismatic movement must gain acceptance as an African phenomenon rather than an American import. Thus far, acceptance among the general Catholic population has been slow to come. Many of the faithful find the charismatic approach strange; it contrasted too strongly with their traditional liturgical practices. Otiago Ochuogo, who has helped organize the FIRE rallies, reports: “It is not a matter that everyone appreciated.” 

But Kenyan Church leaders are doing their best to make the charismatic approach a part of the African landscape. George Okoth, the coordinator of the charismatic renewal in Kenya, works out of offices in Nairobi adjacent to those of the archbishop—a clear indication of the importance the hierarchy gives to his work. And Okoth understands that it may take time to gain acceptance of the new approach. “We expect to be opposed,” he says, explaining that the Church is always careful to test new developments carefully before adopting them.
“The aim is to appreciate the faith and approach the faith as Africans,” says Father Mwaya. “We are not adopting anything American.”

Fredrick Nzwili is a free-lance writer based in Nairobi.