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David Mukalazi’s Affidavit

Today, we continue to reveal more and more of the Kayanja sodomy files that have been causing a storm in the church. On Wednesday, we published an affidavit which was sworn by Robson Matovu in which he accused Kayanja of sodomising him. Yesterday, we revealed exclusively another affidavit which was sworn by another youngster, Samson Mukisa on February 17th, 2009 before a Commissioner for Oaths, Henry Dungu. Mukisa also accused Pastor Robert Kayanja, the Rubaga Miracle Centre boss of sodomising him.

However, Kayanja denied the allegations, saying they were meant to tarnish his name. He instead accused Pastors Martin Sempa of Makerere Community Church, Michael Kyazze of Omega Healing Centre and Pastor Solomon Male of orchestrating the matter. Today, we lift the lid on another blockbuster affidavit which was sworn by David Mukalazi on February 3rd, 2009 before a Commissioner for Oaths, Henry Dungu. Mukalazi accused Kayanja of attempted forced sodomy. Today, we reveal Mukalazi’s affidavit and we reproduce it verbatim, even with its ORIGINAL ERRORS.


I DAVID MUKALAZI of C/o Kaggwa & Company Advocates, P.O Box 6624 Kampala, do solemnly make oath and declare as follows:

1. THAT I am a male adult of sound mind and the victim of attempted forced sodomy by pastors Robert Kayanja of Rubaga Miracle Center Cathedral and (ED: another senior pastor of miracle center churches, whose name we have withheld for obvious reasons)and make oath.

2. THAT while a student, I used to attend church services at the Full Gospel Church, Makerere where I also served as church organist and worship team leader but would very much admire meeting Pr. Robert Kayanja.

3. THAT in 1992 during the East African pastors’ conference held at Rubaga Miracle Center and attended by Pr John Acard; Sam Kyobe sought me to boost it by my organ skills. And conference worship team leader, Mr Katumwa invited me to perform during the evening service which excited Pr Acard and sent him dancing.

4. That after my first performance, Pr Robert Kayanja invited me to his office wherein he requested me to stay on and perform throughout the conference to which I agreed.

5. That after the conference, Pr Kayanja told me to stay on at the Miracle center and serve with him with promises of taking me to the USA, a country I had much desired to travel to. This invitation greatly excited me, and I felt much blessed and privileged to work with the man I had for long greatly admired; and my parents expressed enthusiasm at it.

6. That soon after, he appointed me head of the worship team, the New Wave Band.

7. That one Sunday morning, I found two band members, Sandra and Miriam crying for lack of transport and food which prompted me to call a members’ meeting during which we resolved that every member finds work to earn a living since work at church was for free.

8. That soon later, I realized that Pr Kayanja much wanted to hug men and touch their thighs, which looked so strange to me.

9. That one day during a conference in Entebbe, he told our host that he would stay with the boys. That night he told me and Kenneth to sleep on the same bed with him. And though Kenneth was reluctant, we finally did so and he slept between us.

10. That late in the night, I was awakened from deep sleep to discover pastor Kayanja caressing me like he would a woman, which compelled me to quit bed in great discomfort, leaving him with Kenneth in there. However, when out of bed and alone, I wondered whether I hadn’t missed an opportunity to be greatly blessed and anointed by a ‘great man of’ God.

11. That on another occasion in 1993, he invited me to his home in Ntinda to help him seal invitation letters for a fund-raising meeting. It took me long that by the time I finished, it was quite late. Seemingly concerned about my safety, he told me to stay for the night in one of the visitors’ rooms. I was puzzled to wake up when he was fervently holding and caressing me. Then he started telling me that since we were great friends and were going to work together; our friendship was so great like that of David and Jonathan in the Bible, we needed to make a covenant. When I asked him what sort of covenant it would be, that is when he told me, ‘I want to do you’

12. That when I asked him why he was interested in doing it to me, he said, ‘It is a covenant to serve my god.’ I then got convinced that though married, he was a homosexual.

13. That though we went together to church the following morning, I was peace-less, wondering what to do. Foremost, all people seemed to trust him as a man of God that it was difficult to convince them about his immoral behaviors unless one had actually experienced it personally. Memories flashed of my experience in Entebbe.

14. That about one month later, I called a meeting of all band members to share about the problems we encounter in our work in the church. In the meeting, Richard Byekwaso burst out bitterly in tears, ‘I am going to tell it all and expose him.’ As their leader, I knew he had a problem. When I took him aside, he told me, ‘Pastor Kayanja raped me.’ What really tore my heart was that Kayanja happened to be his uncle. Next to speak out was Kenneth and Julius Ssessanga. We thought of exposing him then but feared because of the rich and powerful guys like Kawalya, Charles and others who used to hang around him. The next morning, we discovered that he had left for the USA in the night.

15. That on his return, I sought a meeting with him during which I sought to know what he was doing to me at his home in Ntinda, and he cried saying, ‘I was tempted.’ I resolved to leave Rubaga Miracle Center.
16. That when I quit Rubaga Miracle Center, I took refuge in Kansanga Miracle Center where I was introduced to Pr Isaac Kiwewesi by his cousin called Jimmy Mutebi.

17. That in Kansanga Miracle Center, I soon got close to pastors (Names left out for obvious reasons, ED). Because I trained the worship team, I would stay at the church.

18. That one night, (one pastor) invited me to her home, but (another pastor) insisted that I stay at his.
To my surprise, I woke up later in the night when (the pastor) was fervently caressing me and touching my private parts in the same manner Kayanja would do. I resisted, ran out of the room and stayed awake all night, troubled by my findings about the men people greatly revered as men of God, yet involved in sodomy.

19. That in my investigations that followed, I discovered that (the pastor who caressed me) not only sodomized young boys, he also taught them to sodomize others. When he realized how upset his action had made me, he started to fear me.

20. That I started to fear church pastors for earlier, I had narrowly survived being sodomized by (another pastor in Bunamwaya, Names withheld), where I had gone to sing in the African Children Choir. Though I escaped, he succeeded using my friend Richard.

21. That totally broken-hearted, confused, emotionally tortured and feeling greatly betrayed and abandoned by God; I quit church, hated all preachers, hated seeing them even on television, turned my back against God and found solace in the discos and night clubs and for over seven years, I had nothing to do with God. But I couldn’t tell my parents about my experience with the so called men of God, fearing, they wouldn’t believe me considering the way they revered them.

22. That one day, I met Hope Mukasa of Sabrina’s Pub who recruited me into his recording studio about 1995/1996.

23. That I finally met Fiona Mukasa to produce her songs, ‘Lwaki tomubuuza’ and ‘Mweyambise,’ and she became the first person to know that I greatly hated church thinking that all pastors were involved in sodomy. What hurt me was that pastors like Kaloli Nsubuga, Godfrey Mukasa, Apollo Kabaale, Godfrey Kamese and Charles Tumwiine knew Kayanja sodomy but didn’t warn us.

24. That about 1997, Pr Kayanja came to Sabrina’s studio to seek my help because Ivan Kizza was accusing him of sodomy and taking him to Police and the press. He wanted me to defend him before the press that he wasn’t a sodomite. Though I went to his home that day, I refused to defend him after asking him, ‘Do you still sodomize young boys?’ He kept quiet.

25. That I used to spend nights at night clubs with my friends, where one day, Agnes saw and asked me, ‘Why do you come to night clubs? You don’t look like the others!

26. That in 1999, I felt the desire to leave the country during the preparation of the Millennium productions.

27. That in 2000, I had-gone to buy some secular music where I heard Don Moen’s song, ‘Heal me oh Lord,’ and I bought it instead. This song moved me and compelled me to reconsider Christ Jesus in my life and about one month later, I decided to go to Kampala Pentecostal Church with some of my friends. And though we looked strange, we went back.

28. That still in 2000, we produced ‘Yanyamba’ with Fiona Mukasa after which she invited me to tour the UK with her, and in February 2000, we left for the UK.

29. That while in the UK, I rejected an invitation by friends to go for sex sprees in Scotland with girls posing as Black Americans. And while keeping watch at a building that was up for sale, I met God after 7 years of belief in no God. I started reading the Bible and slowly understanding that I really had a friend in God. I walked into Kilburn Vcc Church where I gave my life to Christ. However, I felt pain that Stephen, who had got for me the job, had also lost his faith after Pr Kayanja he used to drive in his car attempted to sodomise him in the UK.

30. That for years I have been getting more stories of sodomized young boys in their times of desperate need but have been silent about what happened to me because of stigma, fear of not being believed and courting trouble from the now powerfully guarded men.

31. That Pr Moses Solomon Male’s openness in confronting church leaders’ evils, his commitment to stand with victims and the counsel and encouragement he has given me since my first encounter with him at the January 2008 Youth Conference at Mengo Senior School, coupled with continued reports of pastors’ sodomy have compelled me to break silence and seek redress so that what happened to ‘me and to others doesn’t happen to more.

19. I declare that what is contained herein is true to the best of my knowledge, information and belief.
Declared at Kampala this 03 Day of Feb. 2009
By the said David Mukalazi


May 29, 2009 Posted by | Uncategorized | 1 Comment

Pastor Ssempa’s response on Sodomy

After the Police cleared Pastor Robert Kayanja of sodomy allegations, three pastors: Martin Ssempa, Solomon Male and Bob Kayiira were questioned over giving false information. Anthony Bugembe talked to Martin Ssempa over the saga which is tearing at the Pentecostal Church in the country…

Q: Why are you witch-hunting Pastor Robert Kayanja?

A: This is not a personal issue. Those who have known me over the last 16 to 17 years know very well that I have been very passionate about issues of morality and raising a generation of God-fearing people. I have counselled people living with HIV and victims of sexual abuse. Some of the victims alleged that they have been sodomised by Pastor Kayanja.

Q: Some people say you are overwhelmed by the many followers he has.

A: That is absolute rubbish. We wish Pastor Robert Kayanja well and I am not jealous. Each of us has a calling. Mine is to serve the university and young people. Because of that, I have made a sacrifice to live in this country and serve a congregation which doesn’t have money. I am serving God but not money.

Q: Is that why you are a strong critic of the prosperity gospel which Pastor Kayanja preaches?

A: I have actually been disappointed by the prosperity gospel and a series of issues in Pastor Robert Kayanja’s church which have brought trouble and a bad reputation for the body of Christ. These include some of his pastors like (Grace) Kitaka and (Isaac) Kiwewesi, who have been accused of (engaging in) homosexuality. Some of these cases are still pending.
My issue here on this case of sodomy is not against Pastor Kayanja. I am troubled and distressed by the boys who have alleged that Kayanja sodomised them.
Q: Why don’t you advise the boys who come to you to seek redress from concerned authorities like the Police?

A: We actually advised them and they have written statements. The problem is that the struggles surround the victims of homosexuality. There is shame, fear and intimidation because the victims are usually smaller than their victimisers.

Q: Do you have confidence in the Police to handle these allegations?

A: As the Police investigates these allegations, it is also under investigation by the public to see if there will be bias or impartiality.

Q: What do you think yourself?

A: I have confidence. That is why I came to record my statement. That is why I (also) recommended that those victims come and record their statements. But I am also anxious and troubled by the way the Police cleared Pastor Kayanja of allegations of homosexuality last Sunday and stated that the complainants had retracted their statements.
Meanwhile, these same complainants have come forward and denied such a thing. Our lawyer has written to the Minister of Internal Affairs to make sure there is impartiality in the handling of this case. We have also asked that any officer who is a member of Pastor Kayanja’s church or any of the pastors involved in these investigations, including myself, be excused from handling or commenting on this case. These include Judith Nabakooba, the Police spokesperson who we hear is a member of Pastor Kayanja’s church.

Q: As members of the born-again Christian movement, why don’t you settle your differences internally through structures?

A: I feel like this born-again movement is relatively new but it must grow in institutions. When Pastor (Simeon) Kayiwa was suspected of being be involved in a (witchcraft) scandal, there was a commission of inquiry, of which I was a member.
While I was dissatisfied with the results, it showed a sense of maturity. However, I am surprised that for all this time we have not had leaders.
On the other hand, homosexuality is a defining issue of our generation. Churches such as the Anglicans have been split on this issue. I suspect that there may be some balokole (Pentecostal) groups which have irreconcilable differences with others, especially on homosexuality.

Q: Don’t you think these allegations against Pastor Kayanja are going to divide the Church and Christianity in Uganda further?

A: We all desire unity but we cannot sacrifice truth and godliness for the sake of unity. Already other churches have been divided on the issue.
I don’t think the balokole will be immune from polarisation around the issue.

Q: Suppose it turns out that Kayanja is innocent, what will you do? Will you apologise to him?

A: I really wish it (the accusations) was a dream and I would wake up one day to realise that it never happened, because Kayanja is a significant leader in the body of Christ. But I am deeply distressed because I have heard these allegations since 1996 and they are persistent.

Q: What did you do when you started hearing those allegations?

A: I held an investigation in 1997 when Ivan Kizza, a body guard of Pastor Kayanja, first came and talked to me.

Q: Have you ever raised the issue with Pastor Kayanja?

A: In 1997, when I first investigated and counselled some of the alleged victims, I promptly notified the key balokole leaders I knew. These were Pastor Michael Kyazze, Apostle Alex Mitala and Pastor Fred Wantate.

Q: Why not Kayanja?

A: The Bible says don’t accept an accusation against an elder except when there are two or three witnesses. And talking to a significant leader (like Kayanja) would be like going to State House. I did not feel I was the one who had the competence and relationship to resolve this issue. That is why I talked to these leaders; the elders.

Q: What was their reaction?

A: Mitala and Wantate were shocked. Kyazze was not (shocked) for he had been aware of the same allegations. I am sad that no concrete and appropriate steps were taken to deal with these allegations of sexual abuse.

Q: Initially, you were working closely with Hon. Nsaba Buturo in the fight against homosexuality but it now appears you people are fighting the battle alone.

A: I still work with the minister but we have never worked closely with Kayanja. He has also never come to any of our demonstrations (against homosexuality).

Q: Assuming Kayanja is gay, so what?
A: The question is not whether Pastor Kayanja is gay, but has he sexually abused young boys? If he has, then he needs to apologise to them. He needs to reconcile and walk in the light with them.

Q: How many boys have so far come to you complaining of being sexually harassed?

A: The numbers are substantial enough to raise more than curiosity.

Q: What is the Police investigating you about?

A: I am surprised that the helpers of the victims and the victims are the ones being accused and detained while the accused is sitting at his church drinking tea. That is troubling in the course of justice. They are accusing me of believing Samson Mukisa after he told me that he was forced to change his statement under Police harassment. I even wrote to the internal affairs minister about it (Mukisa’s claim) and featured with the same boy on a UBC TV talk show last Sunday.
When I responded to their summons, the Police interrogated me about the TV show. They also wanted to know whether I had ever said that Kayanja is a homosexual and whether I paid boys to claim that Pastor Kayanja sexually abused them. This is strange. The boys came and complained against Kayanja. They registered their cases independently. Kayanja also registered a complaint that the alleged victims were set up. He is not complaining about the victims who put out their case but us.

Q: But the Police said Kayanja had no charges against him because the earlier complaints had been withdrawn.

A: What bothers me is a question about Police impartiality. The CID last Sunday came out and gave a ruling that Kayanja is cleared of homosexual allegations and that the victims had changed their statements, whereas they indeed had not. Mukisa insisted that he had been forced to change his earlier statement at gunpoint but he still insists he is a victim. That troubles me.
The CID is not there to judge the truth but to investigate facts. I am bothered that the case of victims versus Pastor Kayanja is being deliberately misrepresented to appear like a case of jealousy.
It is also unfair that Kayanja has been free to speak about this case in different media for the last one month and nobody has bothered to stop him. But when we and the victims begin to speak, we are stopped by CID and the TV programmes are shut down.

Q: Your last word?

A: I have confidence that this crisis is an opportunity for the nation and the Church to grow through building on infrastructure that will deal with allegations of abuse.

May 29, 2009 Posted by | Uncategorized | Leave a comment

Hello world!

Welcome to miraclecenterwatch.wordpress.com.

Introducing you to this blog is a set of issues

such as this……
“Let all Ugandans also look beyond what their leaders say and make sober judgment for themselves. Let not this issue be confused for a fight between pastors. It is a real divide between groups of Christians over Christian values, principles and character. Even if we left the scene, the divide must continue because light and darkness cannot walk together: simple and clear”.

May 1, 2009 Posted by | Uncategorized | 1 Comment