Social development specialist Bwanika Joseph has challenged some Born-Again pastors over their reported reactions to outspoken Ugandan social commentator Frank Gashumba, questioning why criticism of religious practices has allegedly triggered threats and death curses instead of open discussion. In an opinion published by Watchdog Uganda, Bwanika argues that the controversy raises serious questions about accountability, freedom of expression and the conduct of religious leaders.
The disagreement gained attention after Gashumba announced a Shs 500 million challenge to self-proclaimed prophets and miracle healers. He called on them to demonstrate their healing claims in hospital intensive care units under public supervision, arguing that genuine miracles should be open to verification rather than demonstrated only during church services.
Gashumba has insisted that his criticism is not directed at God, Jesus Christ or Christianity. Instead, he says he is challenging religious figures he believes exploit vulnerable people by promising miracles and selling them hope. His challenge has since fuelled a heated debate about faith, healing and the responsibilities of people who command large religious followings.
According to Bwanika, some pastors have responded by attacking Gashumba personally and making threatening statements rather than directly addressing the questions he raised. This, he argues, shifts the discussion away from whether claims of miraculous healing can be demonstrated and towards hostility against the person demanding accountability.
In a pointed question that forms the centre of his argument, Bwanika asks whether the pastors who allegedly pronounce death curses against Gashumba consider themselves immortal. He believes that wishing harm upon a critic does not establish the truth of a religious claim and risks damaging public confidence in the institutions those leaders represent.
Bwanika also broadens the discussion to include the role of religious leaders in Uganda’s social and political affairs. He criticises what he sees as the silence of some prominent clergy on human rights concerns and the suffering of vulnerable citizens, contrasting it with the strong reactions that have followed Gashumba’s challenge. His argument is that religious influence should be used to defend human dignity, not only when the interests of religious institutions are involved.
The writer further questions believers who support threats against Gashumba instead of encouraging peaceful disagreement. He argues that faith should not require people to abandon critical thinking or defend every action of a religious leader without examination. In his view, churches should be places where questions can be discussed honestly without turning critics into enemies.
To strengthen his position, Bwanika refers to biblical examples in which questions about faith were met with answers rather than intimidation. He points to John the Baptist’s questions about Jesus and the Bereans’ practice of examining teachings to determine whether they were true. He argues that these examples offer a model of responding to doubt through evidence, patience and understanding.
Bwanika’s message is that the controversy should lead to a wider conversation about religious accountability and the limits of spiritual authority. While pastors have the right to defend their beliefs, critics also have the right to question public claims without facing threats. Ultimately, he argues, the credibility of religious leaders should be judged by their conduct and the truth of their claims, not by their ability to silence those who challenge them.
About the Author
