Long before he occupied the State House, William Ruto, as Deputy President, caused a furore over the millions of shillings he had been donating to churches. His current relationship with the Church began way back in 2013 as he sought to create an image of himself as a God-fearing generous giver.

And the churches never raised any questions about the source of the money.

While some Anglican and Catholic leaders gathered enough courage to tell politicians to keep their money off their pulpits, most clerics, especially those of the evangelical and pentecostal persuasions — and particularly the prosperity gospel-allied churches — saw absolutely nothing wrong with this.

In the countdown to the 2022 General Election, several clerics found themselves at a crossroads as Kenya faced a divisive presidential poll that pitted former Prime Minister Raila Odinga against Ruto.

Several clerics from prosperity churches openly took sides, offering support for Ruto, whom they saw as the panacea for all of Kenya’s problems.

Soon after the Kenya Kwanza administration took office, State House became the host of delegations of pro-Ruto clerics, who often walked out with money. The President reciprocated the prayer offerings by attending church services every Sunday at the churches of different denominations.

As if following in the footsteps of their leader, several Kenya Kwanza-allied politicians have adopted the habit of taking over pulpits every Sunday not only to show off their opulence but also to take on their perceived political enemies.

Fed up with their money-hungry church leaders, who had closed their eyes and ears to the cries of Kenyans about the harsh realities of life, protesters decided to vent their anger on the houses of worship that continued to allow politicians to use the pulpit to vomit on them.

Church leaders seem to have abandoned their flock in favour of rich politicians. The churches’ acceptance of hefty cash donations from politicians has led Kenyans, particularly the youth, to question the very credibility and legitimacy of the leaders of their leaders.

Even as politicians take stock of the unfolding events, the Church must also seize the moment to consciously reflect on their actions, and more so its relationship with the politico-class. The Church must find its voice to reclaim her place in Kenyan society.