Kenyan preachers and their complex relationship with offerings & the congregation

In Kenya, the pulpit is more than a place of prayer; it is a powerful platform where faith, influence, money and human vulnerability often intersect as thousands of worshippers flock to churches seeking healing, spiritual guidance, breakthroughs and hope.

Yet, behind the emotional sermons, fervent prayers and promises of divine intervention lies a complex relationship between popular preachers their congregations and the offerings with voluntary generosity meeting pressure from the pulpit.

From dramatic fundraising appeals and declarations of extraordinary blessings to public confrontations over offerings, some Kenyan preachers have stretched the boundary between between collecting offerings and placing financial pressure on their flock.

Earlier this week, a video of Bishop Wilfred Lai of the Jesus Celebration Centre (JCC) sharply rebuking the congregation over what he termed as shameful offerings went viral.

In his sharp rebuke which was delivered mid sermon, the preacher admitted that he sometimes feels like throwing back the offering to the congregation.

"Some of the offerings that are given, sometimes I feel like throwing them back to the people; it is sick things; you cannot give them even to a beggar on the street. Others even come empty-handed and say even the Lord knows. When will we stop this mockery?" He said.

Without holding back, the pastor poured his frustrations on the congregation, accusing them of spending lavishly on their households but being stingy when it comes to tithes and offerings.

"You give your kids Sh1000 or Sh500 to buy junk food, and when in church, you give them Sh200 to the church, woe unto us, who has bewitched us," the pastor added.

At Neno Evangelism Centre led by controversial city preacher, Apostle James Maina Ng’ang’a, offerings and tithes have become an inseparable part of the worship experience.

Sharp rebukes over meagre offerings are slowly turning into a frequent occurrence at his church as was the case in 2025 when he implemented a “no offering, no entry” policy at his church while demanding offerings from congregants.

This was a dramatic escalation from the situation in 2023 when he ordered a deacon at his church to empty the contents of the offertory basket on the floor and confronted the congregation over the scanty offerings.

Known for his straightforward preaching on different aspects of life that frequently turn into lectures, the self-styled commander’s word is law and he frequently sets expectations on who is welcome at the church and who is not.

"I said people should not enter here wearing trousers. I don’t know if the ushers have checked this. Don’t ever enter here like that,” he said on one occasion.

"Wale watu wa degree don't come to my church. Kwenda kanisa zenu, mkaongee dakika mbili, mtoke. Na mnakunywa dawa za pressure. You can't control spiritual matters," Ng'ang'a said in yet another instance.

In a country where faith can be a lifeline through unemployment, illness and the rising cost of living, the question of where should preachers draw the line between collecting offerings and placing financial pressure on their flock cannot be ignored as was the case at Prophet Victor Kanyari’s church on Sunday, September 20, 2026.

The controversial preacher was not impressed with the collection for the day and did not hold back.

“Mwaga hapa. Toa bahasha ili watu waone…Mtu ametoa sadaka kubwa hapa leo ukiondoa bahasha maana bahasha sijui, ni shilingi mia moja. Hizo zingine ni fifty, twenty, ten na five. Hii sadaka hata huwezi kula bajia.” Kanyari remarked.

He also has introduced a Sh300 registration fee at his church, making it clear that he would not be available to meet anyone who fails to register.

“Everybody must register with Sh 300. Don’t come and demand a private meeting with me in my office. I won’t meet you. You can’t come here to ask for a loan of Sh20,000 or Sh30,000, and you’re not my congregant. If you need a loan, we will question your church. If you’re a Catholic, go back to the Catholic church and ask for help there. You’re not my friend; go and ask for help from your friends,” he stated firmly.

From the Sh310 miracle seed saga in which he was accused of staging fake miracles to operating a call centre of industrial proportions from where his staff solicited money from the public under the veil of faith, Kanyari has reinvented himself to be a pillar in his community by embracing his past and charting a new path like the biblical Saul who saw the light.

His relationship with his congregation and offerings at Salvation Healing Ministry however remains a controversial one that sparks conversations from time to time.