Bishop David Kiganda, the lead pastor of Christianity Focus Ministries in Kisenyi, has joined the growing debate surrounding the use of armed security by religious leaders in Uganda. Kiganda has defended pastors who move with armed military or police personnel, arguing that their decision to seek protection should not automatically become a subject of public criticism.

Kiganda’s remarks come amid heated discussions about religious practices following social commentator Frank Gashumba’s criticism of alleged fake miracles performed by some Ugandan pastors. Gashumba has questioned the authenticity of certain healing claims and challenged self-proclaimed prophets to demonstrate their abilities under public supervision, sparking strong reactions from sections of the Born-Again community.

In defending armed protection, Kiganda argued that religious leaders operate in a world where security threats cannot simply be ignored. He suggested that pastors should not be expected to rely exclusively on prayer, the blood of Jesus or religious symbols for their physical safety when they believe additional protection is necessary.

The bishop’s position has added another dimension to the debate, which has increasingly focused on the lifestyles and security arrangements of prominent church leaders. Critics have questioned why some pastors appear to enjoy luxurious lives and extensive protection while many of their followers face financial hardships. Others argue that a religious leader’s personal security arrangements do not, on their own, prove that their teachings or ministry are dishonest.

Kiganda also reportedly pointed to the protection provided to religious figures in other denominations, including the Pope, as an example of why armed security should not be treated as unusual. His argument is that religious leaders should not automatically be criticised for receiving protection simply because they preach faith and trust in God.

The debate has raised questions about the relationship between religious belief and practical security measures. For some believers, prayer and faith are central to overcoming fear, while others see armed protection as a reasonable precaution against possible threats. These positions do not necessarily have to contradict each other, although disagreements can emerge when security arrangements appear excessive or inconsistent with a leader’s public message.

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Meanwhile, Gashumba’s wider criticism has kept the spotlight on accountability in Uganda’s religious sector. His challenge to miracle healers has prompted discussions about whether claims made during church services should be open to independent scrutiny and whether vulnerable believers are sometimes exposed to exploitation through promises of healing, wealth or divine intervention. Kiganda’s intervention is therefore likely to intensify an already heated conversation about pastors, security and public trust. While religious leaders may have legitimate reasons to seek protection, the debate also highlights the importance of transparency, responsible leadership and sensitivity to the struggles of ordinary believers.