Kenyan Catholics

20/02/2026

Rest in Peace Cardinal Pengo

08/02/2026

06/02/2026

The beauty of the Catholic church...follow Kenyan Catholics

05/02/2026

Nigerian Archbishop Jude Thaddeus Okolo Appointed as the New Apostolic Nuncio to Haiti 🇭🇹

Port-au-Prince, 2026: His Holiness Pope Leo XIV has appointed His Excellency Archbishop Jude Thaddeus Okolo as Apostolic Nuncio to Haiti.

The 69-year-old Nigerian archbishop returns to Haiti, where he had already served at the beginning of his diplomatic career in the 1990s. Ordained a priest in 1983, Archbishop Okolo has successively held the positions of Apostolic Nuncio in the Central African Republic and Chad, the Dominican Republic, Ireland, and more recently, the Czech Republic.

A skilled polyglot with excellent command of French, Archbishop Okolo brings extensive diplomatic experience to the service of the Church in Haiti.

We wish him a fruitful pastoral and diplomatic mission among the Haitian people.

30/01/2026

Servant of God Maurice Michael Cardinal Otunga

29/01/2026

GET TO KNOW THE COADJUTOR ARCHBISHOP ELECT DOMINIC KIMENGICH

Life and the Spark of Vocation

​Born on April 23, 1961, in Kituro, Baringo County, the young Dominic grew up in a family where both parents had not yet embraced Christianity. His path to the altar began in the classrooms of Kituro Primary School and Marigat Primary School, where he sat for his CPE exams in 1974. He then proceeded to Kituro High School, completing his secondary education in 1979.

​It was during these formative years that the influence of his brothers, who had preceded him in missionary schools, drew him toward the Catholic faith. In 1976, he was baptized by Fr. Joseph Farrell, a Mill Hill Missionary, at St. Joseph Milimani Parish in Kisumu. His spiritual foundation was further solidified when he was confirmed by the late Bishop Philip Sulumeti, who was then the Bishop of Kisumu.

​The seed of his vocation was planted by a keen-eyed teacher who, seeing him serve at Mass as a catechumen, asked if he had ever considered the priesthood. This aspiration was ignited when he saw Fr. Francis Gichie, the first African priest he had ever encountered in Kituro. Fr. Gichie’s closeness to the youth provided a living example of what an African priest could be. Inspired, he became the first seminarian from Baringo and would eventually become the first priest from the Tugen community.

and the Triumph of Faith

​The road to the seminary was not without domestic conflict. His father, initially reluctant and skeptical of this unfamiliar path, once attempted to physically block Dominic's way to prevent him from leaving for his studies. However, the father stood at the route to Nairobi, unaware that Dominic was actually headed to Western Kenya to begin his formation.

​While many family members opposed his choice, he found a steadfast ally in his elder brother, the late Dr. Jacob Kimengich, whose support was instrumental in helping him realize his calling. The ultimate reconciliation of family and faith occurred in a poignant moment just before his ordination: his father embraced the faith and was baptized only one day before Dominic was ordained a priest, later becoming a staunch Catholic.

and Academic Excellence

​During his philosophical studies at St. Augustine Mabanga, Fr. Dominic was molded by notable formators, including the then-Rector Fr. John Njue (who later became Cardinal) and the late Fr. Michael Toror, the Vice-Rector.

His classroom was a gathering of future Church leaders; among his classmates were: Bishop John Oballa (Ngong), Bishop Wilybard Lagho (Malindi)
,Fr. Stephen Karing’u (Nairobi), ​Fr. Josephat Wanyoike (Nairobi).

Priestly Ministry: A Pioneer in the Vineyard (1986–2010)

​On September 14, 1986, Fr. Dominic was ordained as a priest for the Diocese of Nakuru in a historic ceremony. As the first indigenous ordination in the region, the event was attended by thousands, including the late President Daniel Arap Moi, the area’s Member of Parliament at the time.

​As a young priest, Fr. Dominic was a pioneer. He was the first African priest to serve in the Kipsaraman Parish, a mission previously handled exclusively by the Irish Kiltegan Fathers. His ministry there was defined by grit; he often trekked for kilometers through rugged terrain, sometimes leaving on a Friday just to reach remote outstations in time for Sunday Mass.

​ and Higher Education

​Fr. Dominic held several key administrative and educational roles:

​1986–1988: Assistant Priest at Ndana.

​1988–1993: Pastor of Kipsaraman.

​1993–1997: He moved to Rome to study at the Pontifical University of the Holy Cross, where he was awarded a Licentiate and a Doctorate in Canon Law.

​1997–2001: Rector of St. Joseph Minor Seminary in Molo.

​2001–2007: Vicar General of Nakuru and Administrator of the Cathedral.

​2007–2008: Rector of the St. Matthias Mulumba Tindinyo Seminary.

​Before his elevation to the episcopacy, he served as a Judge of the Diocesan Court and headed the Canonical Office of the Kenya Catholic Secretariat (KCCB), where he was also a visiting priest at St. Paul’s University Chaplaincy.

Journey: From Lodwar to Mombasa

​The transition from Fr. Dominic to Bishop Dominic occurred in 2010 when Pope Benedict XVI appointed him Auxiliary Bishop of Lodwar. By March 2011, he became the Local Ordinary of Lodwar, succeeding Bishop Patrick Joseph Harrington.

​In 2019, Pope Francis moved him to the Diocese of Eldoret to succeed the late Bishop Cornelius Korir. During this time, he also served as the Apostolic Administrator of Lodwar until 2022.

He became a prominent voice for peace, mediating between warring communities in the North Rift region.

​ Archbishop of Mombasa (2026)

​On January 28, 2026, his journey took a new turn. Appointed by Pope Leo XIV as the Coadjutor Archbishop of Mombasa, he now assists Archbishop Martin Kivuva Musonde. As a Coadjutor, he holds the "right of succession," meaning he will automatically become the Metropolitan Archbishop of Mombasa when the position falls vacant.

Post by Kenyan Catholics

28/01/2026

His Grace, Most Rev. Philip Anyolo, Archbishop of Nairobi, announces with deep sorrow the passing on of Rev. Fr. Joseph Mokaya, who died at Mater Hospital last night.

A priest of the Archdiocese of Nairobi, Fr. Mokaya was ordained to the priesthood on 28th June 1975 at Our Lady of Visitation, Makadara, and faithfully served the Church for many years with dedication and zeal. His priestly apostolate took him to several parishes and offices, including Mangu Parish (Gatundu North), Riruta Parish, St. Joseph Parish Jericho, Ruku Parish (Lower Kabete), Ndundu Parish (Gatundu South), St. Mary Magdalene Parish Kariokor, Nyamangara Parish (Gatundu North), and Blessed Sacrament Parish Buruburu.

He also rendered invaluable service as a formator at St. Mathias Mulumba Senior Seminary, Tindinyo, helping shape future priests. In addition, he served at the AMECEA Secretariat (Nairobi) and was involved during the period of the 43rd International Eucharistic Congress in Nairobi. He pursued further studies at the University of Nairobi, Duquesne University (Pittsburgh, Pennsylvania, USA), and in Rome, where he obtained Master’s and Doctorate degrees in Sacred Theology.

At the time of his death, Fr. Joseph Mokaya was serving at Blessed Sacrament Catholic Parish, Buruburu (Nairobi).

May the soul of Fr. Joseph Mokaya rest in peace.

27/01/2026

THE PROCESS OF MAKING SAINTS

TIME REQUIRED BEFORE THE PROCESS STARTS

Ordinarily the Church requires that at least five years pass after the death of a person before a cause for canonization is opened. This waiting period allows time for emotions to settle and ensures an objective assessment of the person’s life and reputation for holiness. The Pope may however dispense from this requirement. Well known exceptions include Mother Teresa of Calcutta and Pope Saint John Paul the Second whose causes were opened shortly after their deaths because of their evident holiness and the strong voice of the faithful.

SERVANT OF GOD

Once the waiting period has elapsed or a dispensation has been granted the local bishop opens a formal diocesan inquiry. The investigation studies the person’s life moral character writings and reputation for holiness or martyrdom. Witnesses are interviewed and historical evidence is examined. When the Holy See accepts the cause the individual is given the title Servant of God.

VENERABLE

The documentation from the diocesan inquiry is sent to the Dicastery for the Causes of Saints in Rome. Theologians historians and bishops examine the material.
If the person is found to have lived a life of heroic virtue the Pope authorizes a decree declaring the person Venerable.
In the case of martyrs the Church confirms that the person was killed out of hatred for the Christian faith and that death was freely accepted for Christ.

BEATIFICATION

Beatification permits limited public veneration usually within a region or country.
For non martyrs one miracle attributed to the intercession of the Servant of God is required and must be carefully verified.
For martyrs the requirement differs. No miracle is required for beatification because martyrdom itself is regarded as the highest witness to faith. After beatification the person receives the title Blessed.

CANONIZATION

Canonization is the final step and extends veneration to the universal Church.
For non martyrs a second miracle after beatification is required.
For martyrs one miracle occurring after beatification is required. This confirms the saint’s intercessory power before God.
The Pope then solemnly proclaims the person a Saint in a public liturgical act.

THE UGANDAN MATYRS

The Ugandan Martyrs were killed between 1885 and 1887 during the reign of Kabaka Mwanga the Second because of their refusal to renounce Christianity and their resistance to practices contrary to the Gospel. Their deaths were clearly recognized as true martyrdom since they were motivated by hatred of the Christian faith.
Because they were martyrs no miracle was required for their beatification which took place in 1920 under Pope Benedict the Fifteenth. For their canonization one miracle attributed to their intercession after beatification was approved leading to their canonization in 1964 by Pope Paul the Sixth. Their canonization remains a landmark moment in the history of the Church in Africa.

AFRICANS IN THE PROCESS OF CANONIZATION

The following are notable African Christians currently recognized at various stages in the process of canonization.

SERVANTS OF GOD

Maurice Michael Otunga of Kenya former Archbishop of Nairobi and Cardinal remembered for humility pastoral wisdom and deep prayer.

Mwalimu Julius Nyerere of Tanzania first President of Tanzania known for his moral leadership Christian faith and promotion of human dignity.

Vivian Uchechi Ogu of Nigeria a lay woman whose life of charity suffering and faith has drawn wide devotion.

Bishop Michael Eneja of Nigeria noted for pastoral dedication and courageous leadership.

Cyprian Michael Iwene Tansi of Nigeria a diocesan priest admired for holiness and ascetic life

Archbishop Gabriel Gonsum Ganaka (Nigeria): Former Archbishop of Jos.

Cyprien and Daphrose Rugamba (Rwanda): A married couple and martyrs.

Christophe Munzihirwa Mwene Ngabo (DR Congo): A Jesuit Archbishop of Bukavu.

Floribert Bwana Chui bin Kositi (DR Congo): A young layperson and member of the Saint Egidio Community.

Bishop Michael Eneja (Nigeria): Third Bishop of Enugu Diocese.

Fr. Abraham Anselm Ojefua (Nigeria): Founder of the Order of Knights of St Mulumba.

Fr. Aaron Ejikemeuwa Ekwu (Nigeria): Priest of Awka Diocese.

Luisa Mabalane Mafo and 22 Lay Companions (Mozambique): Catechists and martyrs.

Zeinab Alif (Sudan): A Poor Clare sister.

BLESSEDS

Irene Stefani of Kenya a Consolata Missionary sister remembered for heroic charity especially toward the sick and wounded.

Ghebre Michael of Ethiopia a priest and martyr who died for unity with the Catholic Church.

Isidore Bakanja of the Democratic Republic of Congo a young lay martyr.

Benedict Daswa of South Africa martyred for opposing witchcraft practices.

Anuarite Nengapeta of the Democratic Republic of Congo a religious sister martyred for her faith
Martyrs.

The Martyrs of Algeria Trappist monks who were killed during the Algerian civil conflict and whose witness of faith forgiveness and peaceful presence has deeply influenced the Church.

Jildo Irwa and Daudi Okello who were young catechists matyred in Uganda.

Lucien Botovasoa (Madagascar): A layperson and martyr.

27/01/2026

ORDINATION OF MARRIED MEN IN THE CATHOLIC CHURCH

In the Catholic Church, married men can be ordained through the permanent diaconate. This is the ordinary and approved way in which married men receive Holy Orders in the Latin Church. A permanent deacon is an ordained minister who serves the Church for life, usually while remaining married and actively involved in family and community life.

From the earliest days of Christianity, the Church had deacons. In the Acts of the Apostles, the Apostles chose men to assist them, especially in caring for the poor and supporting the daily life of the Christian community. Many of these early deacons were married men. Their ministry helped the Church grow and remain close to the people. Over the centuries, however, the diaconate in the Western Church slowly became mainly a step toward priesthood rather than a permanent vocation.

In the twentieth century, the Second Vatican Council restored the permanent diaconate as a stable ministry. The Council recognized that the Church needed ordained ministers who live close to the people, understand family life, and are rooted in everyday realities. This decision made it possible once again for married men of mature age and proven faith to be ordained as permanent deacons.

Church law allows this clearly. Canon Law states that a married man may be ordained a permanent deacon if he is at least thirty-five years old and if his wife freely gives her consent. The Church insists on this consent because marriage is a sacred partnership, and diaconal ministry affects the whole family. The marriage must be stable, faithful, and respected in the Christian community.

After ordination, a permanent deacon remains ordained for life. If he was married at the time of ordination, he continues in his marriage. If his wife later dies, the deacon is normally expected to remain unmarried. However, there is an option, though not an obligation, for such a widowed permanent deacon to be considered for ordination to the priesthood, if the Church judges it pastorally useful and if he freely accepts the call. This is not automatic and not required; many widowed deacons remain deacons and continue serving faithfully.

Permanent deacons are allowed to perform many important ministries in the Church. They can baptize, preach during Mass, witness marriages, lead funeral and burial services, distribute Holy Communion, and lead prayer services when a priest is not available. They are especially involved in works of charity, pastoral coordination, and service to the poor and the sick. They cannot celebrate Mass, hear confessions, or anoint the sick, which are reserved to priests.

In Africa, the permanent diaconate exists in South Africa, the Democratic Republic of Congo, Lesotho, Namibia, and Zimbabwe. In these countries, permanent deacons serve in parishes, missions, hospitals, schools, and diocesan offices. Many of them are married men with families and regular professions, which helps them connect deeply with ordinary Catholics and local communities.

The permanent diaconate shows that the Catholic Church values both marriage and ordained service. It demonstrates that one can be fully committed to family life and still be sacramentally ordained to serve God’s people. For African communities, where family, service, and community life are central, the permanent deacon stands as a strong and living sign of a Church that serves from within the people, not from a distance.

27/01/2026

When Mercy Outpaced Convention: The day Archbishop Ndingi challenged the Norms

Archbishop Raphael S. Ndingi Mwana a’Nzeki was not just a bishop of structures and statutes. He was a shepherd whose eyes rested first on the soul before the résumé. During his long and influential tenure as Bishop of Nakuru (1971–1996), Ndingi became known for pastoral decisions that startled some and inspired many others, precisely because they put ministry ahead of convention.

One of the most emblematic moments of his pastoral leadership came when he ordained the late Rev. Fr. Joseph Mlengera, a long serving catechist who had spent years nurturing faith at the grassroots without the formal education institutions typically required for priestly ordination. Mlengera had not attended seminary and had little formal academic training, yet Ndingi saw in him a faithful life of service, a measure of calling far deeper than any certificate. By elevating Mlengera to the priesthood, Archbishop Ndingi affirmed dedication and lived ministry over credentials, quietly challenging attitudes that equate formation solely with formal schooling.

This decision was not merely unconventional. It was controversial. Within the Catholic Church, seminary formation and academic preparation are ordinarily considered essential prerequisites for ordination. Yet Ndingi’s discernment reflected a deeper conviction that vocation is not manufactured in classrooms alone but revealed through years of fidelity, sacrifice, and service to God’s people.

But this was not an isolated pastoral gamble.
During the same episcopate, Archbishop Ndingi also ordained Fr. Patrick Lang’at, a man living with disability. At a time when physical ability was often assumed to be inseparable from priestly effectiveness, this act directly challenged unspoken norms regarding who was considered fit for priesthood. For some, it raised uncomfortable questions. For others, it offered a powerful reminder that the call to serve at the altar is rooted in grace, not bodily perfection.

Predictably, these decisions provoked murmurs in clerical circles. Concerns were raised, precedents questioned, and norms defended. Yet Ndingi neither dramatized his choices nor retreated from them. He allowed the ministry itself to speak. The priests he ordained served faithfully, celebrated the sacraments, and shepherded communities. The Church did not collapse. Instead, its understanding of vocation quietly expanded.

These ordinations were part of a broader pastoral vision that defined Ndingi’s leadership in Nakuru. He was a bishop unafraid to speak truth to political power, to shelter the displaced during periods of ethnic violence, and to place the Church squarely alongside the marginalized. His courage in public life mirrored his courage in ecclesial governance. In both arenas, he consistently chose people over systems and mercy over fear.

In the story of Archbishop Ndingi’s ministry, the ordinations of Joseph Mlengera and Patrick Lang’at are not curious footnotes. They are windows into a deeper theology, one that insists that calling is discerned in lived faith, that dignity is not conferred by credentials, and that the Church is most faithful when it dares to trust grace at work in unexpected lives.