In Kenya, where Christianity is deeply rooted in society, the longstanding tradition of political leaders making large church donations is once again drawing scrutiny. President William Ruto’s recent contribution of 20 million shillings (approximately R3 million) has reignited concerns over the intersection of faith, politics, and governance.
Christianity, which arrived in Kenya in the 19th century alongside Western education and British colonial influence, played a central role in shaping the country’s institutions. Missionaries controlled education, healthcare, and societal structures, reinforcing religious influence in both governance and daily life. Over time, churches evolved into powerful institutions, not only as places of worship but also as platforms for political influence. Today, many believe Kenyan politicians exploit this influence to secure public support.
For decades, politicians have used churches as a means to connect with the masses, often making generous donations that critics argue serve personal agendas rather than genuine community development. While such contributions provide short-term relief, they do not address deeper structural issues such as unemployment, inadequate services, and corruption. Many Kenyans fear that churches are being used as conduits for money laundering, with critics labeling these donations as “stolen tax money.”
This pattern reflects a broader issue seen across Africa and the Global South—where foreign financial aid, particularly from institutions like the International Monetary Fund (IMF) and the World Bank, is welcomed despite the long-term economic burdens it creates. Many African nations, including Malawi, Sudan, Zimbabwe, and Zambia, have struggled with debt repayment and unfavorable restructuring terms, often finding themselves in cycles of financial dependency. Critics argue that these institutions, under the guise of development, perpetuate economic control over emerging economies, much like colonial-era strategies used by missionaries.
The entanglement between faith, finances, and politics in Kenya mirrors global power dynamics, where international organizations dictate development policies that often serve external interests rather than local needs. Many argue that these financial dependencies resemble the way colonial-era missionaries used promises of “civilization” and “salvation” to exert control over African societies.
President Ruto’s church donations highlight the ongoing debate over the role of religion in governance and whether political leaders are using faith as a tool to maintain influence rather than fostering genuine economic and social progress.