In the wake of a powerful and unifying five-day spiritual marathon at Uhuru Park, a sharp counter-narrative has emerged, reigniting a perennial debate in Kenya's public square. For five days, Rhema Feast 2025, organized by Ruach Assemblies under Reverend Julian Kyula, drew over 10,000 believers daily, transforming the park into a sacred amphitheater of worship. From the electrifying performances of international gospel stars like Sinach and Nathaniel Bassey to the profound sermons of Apostle Joshua Selman, the event was widely celebrated. Public figures like Ezekiel Mutua and Nairobi Woman Representative Esther Passaris lauded the feast as a powerful display of faith and national unity, while Mumias East MP Peter Salasya even called his attendance a "Damascus moment." Yet, just as the echoes of the prayers and songs began to fade, a new and discordant voice entered the conversation.

The Atheists in Kenya Society (AIK), a group known for its unapologetic secular stance, issued a hard-hitting statement that brought the national celebration to an abrupt halt. In a move that quickly garnered attention, the AIK urged Kenyans to "STOP ATTENDING THE RHEMA FEAST." Their core argument was that such gatherings perpetuate the harmful idea that poverty is a curse, encouraging people to seek divine intervention instead of applying practical effort to improve their lives. This stance positions the Atheists in Kenya as a voice of reason and pragmatism, challenging what they view as a reliance on spiritual solutions at the expense of tangible action. They assert that the energy channeled into prayer should instead be focused on "tackling their genuine problems," and that relying on a higher power is a form of misplaced priority. This argument is a bold and direct challenge to the deeply religious fabric of Kenyan society, presenting a worldview where national progress is solely a matter of human effort and logical solutions.

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However, the atheists’ perspective, while grounded in a desire for tangible progress, faces a number of counter-arguments. One could argue that their stance oversimplifies the complex relationship between faith and action. For millions of Kenyans, faith is not a substitute for hard work, but a powerful engine that drives it. It offers a sense of purpose, community, and hope, providing a psychological and emotional foundation for facing life’s daily struggles. In this view, a spiritual event like Rhema Feast is not an escape from reality but a source of spiritual and emotional renewal that strengthens individuals to confront their challenges with renewed vigor. The testimonies of healing and renewal that filled the feast suggest that for many attendees, the event was a powerful moment of personal transformation, which can be a catalyst for positive change in their lives.

Furthermore, a critical look at the atheists' position reveals a potential blind spot: their criticism overlooks the profound cultural and social significance of such gatherings. In a country where community and collective identity are highly valued, a large-scale event like Rhema Feast serves as a powerful unifying force. It provides a platform for people from diverse backgrounds to connect, share their faith, and feel a sense of belonging. The anthems and worship sessions are not just songs but a shared experience that forges social bonds. By dismissing these gatherings as merely exploitative, the AIK risks alienating a vast majority of the population and failing to appreciate the role that shared faith plays in providing social cohesion and mental wellness. The argument that there is “no one up there in the sky who will solve anyone’s problems” might appeal to a secular worldview, but it fails to acknowledge the deeply personal and lived reality of millions for whom faith is a central, and very real, part of their existence.