Ruto confirms sources of cash used to build State House church

President William Ruto has firmly defended plans to build a church within the State House compound, dismissing criticism over the move and clarifying that he will personally fund the project.

Addressing concerns raised in the media, President Ruto confirmed that the church construction will proceed, describing it as an upgrade from a “mabati” (iron-sheet) structure that already existed at State House.

“I am a Christian, and I have no apologies to make for building a church; the devil can get angry and do what he wants,” Ruto declared, drawing cheers from an audience.

He explained that the church within State House was not his invention but had already been in use before he took office.

“When I came, I found a mabati church, does that befit State House? I am not using the government’s money; I am building it with my money,” he clarified.

The president further argued that a permanent, respectable church was in keeping with the dignity of the State House compound, promising that taxpayers would not foot the bill.

“I will take you some time for prayer,” Ruto told his audience. “I have decided to build a church befitting State House, and it won’t cost the government a single shilling.”

The announcement comes amid a heated debate over the constitutionality of establishing a denominational worship facility at State House, with critics warning it could compromise Kenya’s secular principles and alienate non-Christian citizens.

For some, it is a testament to the president’s well-known Christian faith; for others, it raises questions about the fine line between personal devotion and the constitutional principle of secular government.

While State House has traditionally accommodated interfaith chaplaincies and occasional prayer gatherings, a permanent, purpose-built church on the grounds signals a much more pronounced religious presence at the seat of executive power. 

Critics have cautioned that it could blur the constitutional separation of church and state, and risk alienating citizens of other faiths or those of none.

The Constitution of Kenya guarantees freedom of worship while establishing a secular state. 

"There shall be no State religion," reads an excerpt of the Constitution.

The plan also raises questions about the source of funds for the project and how it compares to other national priorities that require urgent financial intervention.

Experts note that while a president is free to practice personal faith, building a denominational structure within a national institution may stir perceptions of bias or exclusion.

At the same time, political analysts say the move could appeal to Kenya’s large Christian voting base, while reinforcing his personal brand as a “God-fearing” leader.

While working under former President Uhuru Kenyatta, Ruto also established a National Prayer Altar at the official residence of the Deputy President.

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How past presidents have related to Religion at State House

The intersection of faith and presidential power in Kenya is not entirely new. Since independence, State House has periodically hosted interfaith prayer services, especially during times of national crisis or thanksgiving. 

Founding President Jomo Kenyatta often engaged religious leaders but did not institutionalise worship structures within the State House. 

Jomo Kenyatta had a complex and evolving relationship with religion. Though baptized as a Christian and given the name Johnstone after mission catechism, he retained a deep connection to Kikuyu traditions, including practices like circumcision, which missionaries opposed. 

In his book Facing Mount Kenya, Kenyatta explored and defended Kikuyu cultural and spiritual beliefs, reflecting his personal commitment to his heritage.

Daniel arap Moi, renowned for his strong Christian identity, frequently organised prayers and choirs during state functions, but maintained these as events rather than permanent fixtures. 

Successive presidents have continued the tradition of State House prayers but refrained from dedicating space exclusively to one faith or denomination.

Daniel Moi often linked national stability and prosperity to adherence to Christian principles, framing his rule as divinely sanctioned. 

Under his administration, Christian religious events received strong state backing, and he frequently supported church initiatives.

However, critics argued that Moi used religion as a political tool to legitimise his authority and suppress dissent, pointing to his use of Christian rhetoric to promote loyalty while overseeing a government accused of human rights abuses. 

Mwai Kibaki was more reserved and less overtly religious in public than his predecessor, Daniel Moi. Kibaki was a practising Catholic who attended Mass regularly, both privately and on state occasions, and he maintained close ties with the Catholic Church throughout his life.

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Unlike Moi, Kibaki rarely used religious rhetoric to advance his political agenda and generally kept his personal beliefs separate from state affairs. 

However, he recognised the important role religious institutions played in society, often praising churches for their contributions to education, health care, and moral guidance.

As a Roman Catholic, Uhuru Kenyatta regularly attended Mass and participated in Catholic rituals and events. Throughout his presidency (2013–2022), he frequently acknowledged God in speeches, asking for divine guidance for the country and its leadership.

Kenyatta actively engaged with religious communities across denominations, often appearing at ecumenical gatherings and national prayer events. He highlighted religion’s role in promoting peace, unity, and moral values in society, especially during election periods and times of national tension.

Although he projected an image of personal faith, he generally maintained a balanced approach, recognising Kenya’s religious diversity and avoiding overly religious policy language. 

His administration supported partnerships with faith-based organisations, particularly in education, health, and peacebuilding efforts, reflecting a cooperative and respectful relationship with religious institutions.