Kenya’s President Ruto Faces Backlash Over $150,000 Church Donation Amid Corruption Concerns
Kenyan President William Ruto has stirred controversy and sparked protests following his $150,000 donation to a Nairobi church, just months after criticizing similar acts for fueling corruption.
Ruto’s donation of 20 million shillings to the Jesus Winner Ministry Church on Sunday was met with immediate public outrage, as protesters gathered outside, accusing the president of misusing “stolen tax money.” The situation escalated when police deployed tear gas to disperse the crowd.
In Kenya, church donations and fundraising events, known as harambees, are deeply rooted in the culture. Politicians, including Ruto, have long used church gatherings to connect with voters, sometimes making large financial gestures to gain favor.
In 2024, Ruto ally MP Oscar Sudi delivered a sack containing 3 million shillings to a church in Uasin Gishu County, receiving loud applause from the congregation.
However, these gestures have become more divisive, especially after mass protests erupted last year over tax hikes, corruption, and police brutality.
Ruto, who had promised to end government participation in church fundraisers, declared in June 2024 that no state official would be allowed to contribute to or organize public fundraising events for churches, calling them a breeding ground for corruption.
Yet, just weeks after his pledge, Ruto not only continued making large donations but doubled down, offering another 20 million shillings to the Jesus Winner Ministry Church in Eldoret. Despite the public outcry, he remained defiant, dismissing critics as “people who don’t believe in God.”
While Ruto’s office claims these donations are from his personal funds, many remain skeptical. Critics, including Mwabili Mwagodi—founder of the “Occupy Church” movement—have questioned the source of Ruto’s money and demanded transparency. Mwagodi’s movement, which gained traction after the church’s silence during last year’s protests, aims to sever the ties between churches and politics. In fact, the Catholic Church of Kenya rejected Ruto’s donation after Mwagodi mobilized a backlash from worshippers.
Some religious leaders have defended the donations, with worshipper Catherine Njoroge describing Ruto as “filthy rich” and capable of making such contributions. However, the debate continues to center on the growing concerns of corruption and political manipulation.
Opponents accuse the government of channeling public funds to churches as a means of currying favor with voters, while others fear the donations may be used for money laundering. Nairobi-based lawyer Javas Bigambo warns that such practices promote corruption and exploit churches as platforms for political gain.
Despite introducing the Public Fundraising Appeals Bill last year, which aims to improve transparency, Ruto has faced criticism for exempting religious organizations from the bill’s provisions. His spokesperson, Emmanuel Talam, insists the president’s recent donation was a “personal contribution,” yet critics are unconvinced by the distinction.
In Kenya’s election seasons, churches have long been a focal point for political speeches, with some politicians even praying in mosques to attract broader support. Reverend Timothy Njoya, a prominent preacher who campaigned for social justice during the Moi regime, condemns this practice, calling it a betrayal of spiritual values.
He argues that politicians have turned churches into “graveyards of spiritualism” and that preachers who accept political donations are “selling their members for votes.”
With tensions rising over the intersection of faith and politics, Kenya’s churches remain a battleground for both spiritual and political power, as the public continues to demand greater accountability from their leaders.
