A Living Text

Inside a Heated Dispute Between Bishop Gasatura and Archbishop Mbanda

A November 2020 letter from The Rt Rev. Nathan Gasatura, Bishop of the Diocese of Butare in Rwanda to Archbishop and current GAC Chairman Laurent Mbanda and the other Rwandan bishops reveals another deep conflict apparently fostered by Mbanda. Bishop Nathan says he was “deeply bruised and wounded.” He says that Mbanda has “…shown extreme hatred and worked against me in every way possible, including using immense energy to fight the candidates I proposed to disgrace me as I leave my “Official Episcopal Role.” This showed me a hatred of the intensity of nature and today and in the future, it has left me speechless.” He warned Mbanda, “Do not try to fabricate “scenarios” against me once I leave office to make me do things I never dreamed of or did after you took over the leadership of the Diocese because it would not go well for you either (Gal 6:6-7).”

Starting in 2016 Bishop Gasatura prayed, searched and prepared candidates to replace him, and then brought these candidates to the House of Bishops, who rejected them. This is where Bishop Gasatura says that Archbishop Mbanda used “immense energy to fight the candidates I proposed to disgrace me.”

Feeling “devastated, deeply bruised and wounded” by Mbanda, Bishop Gasatura took a special personal retreat for some supernatural healing. On November 23, 2020 Archbishop Mbanda invited Bishop Gasatura to attend a session on the problem in the Butare diocese in Kigali with a small House of Bishops sub-committee consisting of Bishop Ahimana, Bishop Musabyimana, and Bishop Jered Kalimba. Bishop Gasatura called this “your strange invitation (23/11/20) yesterday making other strange demands.”

On November 24, 2020 Bishop Gasatura emailed all the Rwandan bishops regarding the Archbishop’s interference in diocesan autonomy and the rejection of his proposed successors. Asserting the legal independence of his diocese under Rwandan law and church canons, Bishop Gasatura rejected a summons to a meeting in Kigali, citing the need for personal retreat and frustration over what he perceives as hostile, unpastoral conduct. Bishop Gasatura outlined his plan to complete his tenure peacefully by 2021, warning against the fabrication of future conflicts while reaffirming his commitment to the church and his intent to retire with dignity.

Gasatura eventually retired in March 2021. He was not replaced until 2023, when the current Bishop of the Diocese of Butare, the Rt. Rev. Christophe Nshimiyimana was enthroned on December 10, 2023. The text of the letter follows.

Eglise Anglicane au Rwanda, Diocese Butare (EAR DB)

BP 225 Butare, Rwanda

Huye, 24 November 2020

Dear Archbishop & Bishops… God’s Love & Peace!!!!

This email serves to respond to your yesterday’s (23/11/2020) “invitation” to attend a session in Kigali with a small House of Bishops Sub-Committee. This committee was constituted by Bishop Jered (Shyogwe & Dean), Bishop Ahimana (Kivu), and Bishop Musabyimana (Kigeme) for the purpose of handling EAR-Butare’s “problem,” which, as the Constitutional & Titular Legal Representative of this autonomous legal entity & diocese, I am not aware of.

May I say…I was rather shocked, bearing in mind that you had extended what I had considered a “pastoral invite” and we had agreed, in principle, to interface in mid-December ‘20 when I would be through with my “Special Personal Retreat.” How and why did you “shift the goalpost” without letting me know?

If you were to be pastoral for ONCE, you know what you guys put me through was not only painful, ostracising, humiliating…And such an act of betrayal from someone or colleagues I deceitfully deemed friends–-you. But that I was so deeply bruised and wounded…hence needed this retreat for some supernatural healing so that I can again be able to rise up to the occasion of the demanding duty only to see your strange invitation (23/11/20) yesterday making other strange demands…part of it to meet with the “men” I consider “morally incompetent” to heal the man they played a key role in devastating, of course spearheaded by their “team leader”–you (John 8:32)!!!!

1. Autonomy and Independence of the Diocese

Based on the Official Gazette of the Republic of Rwanda No: 25 of 23/June/2014 and subsequent amendments governing faith-based organizations (Law No. 72/2018), please note the following:

  • First of all, you know very well that every diocese has its own autonomy in governance and leadership. While the Archbishop leads in matters of Faith, Order, and Doctrine, everything else—administration, livelihoods, finances, and capacity—is the responsibility of the diocese. The province does not provide financial support; the diocese must be self-reliant (it “eats what it kills”) because of this autonomy. Because of this independence, a diocese even has the right, if necessary, to affiliate with another province or another country within the global Anglican Communion.
  • Every Diocese has its own constitution & church laws (canons) as determined by the Church Council at the national level.
  • In this context, each Diocese has its own governing bodies, which are formed by its synod. The latter is responsible for electing two candidates from which a bishop will be elected to replace a retiring bishop (Canon 6 A&B) and the procedures are clear.
  • The constitution of our diocese states that when candidates are elected by the synod and submitted to the HOBs (House of Bishops) to elect a successor to a bishop who is about to retire, if the House of Bishops (HoB) rejects these candidates, the diocese is given one year to find others (EAR DB Constitution Article 5 Section 12). To search for others, the Canons of the Church at the national level states:
    “If two candidates are presented by the diocesan synod to the bishops’ council and found to not meet the “Qualifications” they are returned to the diocese and the diocese must find others” (no specific & precise time-frame given). “If they do not meet the qualifications for the second time, the church leadership at the national level will immediately take the initiative to find a successor to the retiring bishop.” (Church Canon 25.14 & 25.15)
  • It was therefore necessary to take time to pray and to seek other candidates. Because it is a difficult task to find someone who will be able to Butare (and many of you have never been) take enough time to know the uniqueness of the one who is very careful and is one of the things that made me almost make a “tactical withdrawal” and pray a lot and seek God’s guidance but I think it took me four (4) years to pray and search and prepare the candidates we brought to the House of Bishops, only for them to be rejected!
  • Some of you have confused my silence and calm (Because you went to “electronic media”) with cowardice & stupidity but that is not the case at all. I refused to slander the church so that we would become like what I see outside and start to make it difficult for our government to be concerned with finding peace, unity, reconciliation & development for our people. Unfortunately, all I tried to do was support you to go to that throne of power in the non-existent resources of our Butare, which had collapsed in life, social and economic resources. I support you and do what you did when you went to the meeting. Many give me an example because when I decide to support someone, I leave everyone behind but I don’t know what made you just follow me and not want to support me. In any case, it is all projects and other things like you did to other bishops, now you want to be loved by all possible means.
    It was especially evident in opposing the candidates I brought to the Episcopal Conference to elect my successor. You have shown extreme hatred and worked against me in every way possible, including using immense energy to fight the candidates I proposed to disgrace me as I leave my “Official Episcopal Role.” This showed me a hatred of the intensity of nature and today and in the future, it has left me speechless??!!!
  • What you call “Butare’s Problem” was turned from an anthill into a mountain by you. and no longer exists except for what you caused because I knew for sure that you had “candidates” that you wanted to bring to Butare without consulting me, which led to endless meetings with certain bishops. One even asked to submit a document to block the election by the Butare Synod.
    Do not forget also that while as colleagues we had given it a “blind eye” that the “church canons” you used to make this “verdict” of blocking the EAR Butare Diocese Election were still in draft form. Remember you sent your chaplain to “snatch” the copy you had given me as a number of bishops had not signed them. E.G. Shyogwe and Kigeme bishops to mention but a few, even as you were using, reading and making reference to them during your media presentation…????

2. I knew that the law was like any other:

  • You have violated the Church’s law (Canon 20) and turned it into an obstacle to electing a bishop for Butare, but you have violated it by taking a “Christian from Butare” who was declared a “deacon” and teaching him up to Masters Level and appointing him to the “Deaconry” position (Canon 17) while I, the bishop, appointed him in the “EAR National Office” without my knowledge, without any recommendation from me, and I have a serious problem with that???!!!!
  • “Don’t be a fool” So those/bishops (Dean Kivu & Kigeme) As if it was an “interrogation” or as if I had committed a crime, apart from that “technical procedure”, you have changed the whole situation.
  • You can start with me as a bishop, your colleague representing the Diocese as your elected representative, except that the Bishops have added leadership responsibilities to your fellow bishops. First, you can give me a reference to where certain laws are immediately discriminatory when used by ++ABP (Bishop Gasabo Metropolitan Diocese) or (+Bishop EAR/Butare)..??

3. In conclusion, Your Excellency ++Abp, because I am an Anglican born and raised in the church, I am distinguished from it by the grace of God up to these times and I respect the institutions that lead me as I have already sworn to respect the senior bishop in matters of church law and all truths. I distinguish between respect and fear, which means that as a person of God, a believer must respect his leader, but as the word of God clearly says, I should not be afraid to speak or ask the truth in love (Ephesians 4:15)

  • So I am not one of those people who like to push you, I will not push you, gentlemen. I will do my best to make the work of God easier for you because it is not my job to continue.
  • What I will help you with is that I am going to take a break from my “Mandate” given to me by the constitution of the Diocese of Butare, which has not yet ended because it is due to end in March, but I will do my best to the best of God’s will. By 2021, I will have completed it and will present you with the “Pastoral Rod of the Diocese” and other symbols of leadership, and you may then do as you wish!
  • I do not want a scenario like what happened in Burundi “+MGR PIE” because it is as different as day and night. Do not try to fabricate “scenarios” against me once I leave office to make me do things I never dreamed of or did after you took over the leadership of the Diocese because it would not go well for you either (Gal 6:6-7).
  • I am a man who loves God, loves people and loves peace. I ask you to let this servant of God retire in peace because my plan is to continue serving God wherever He leads me because I think that you have no interest in fighting & destroying & disrupting peace with someone who loves you and supports you in every way possible, but that is also what you choose (and choose with them). I want to tell you clearly that even though I do not like wars and do not seek them, I am not “afraid” of them at all!

+MGR Gasatura K Nathan

EAR Butare

I have consciously decided to send this to you alone out of respect, unlike how you have acted behind my back. Even if you spend another 10 years like ++Abp, you will eventually come out of it and become a “citizen” like others so you could as well use this prime opportunity for God’s glory & for people’s benefit while it lasts. Even though I came to you in poverty for your kindness & generosity, I treated you because I serve heaven, not the people, and I will never tire of doing good.

  • I wanted you to read it first and let me know if I have your “blessing” to share it with the bishops and any relevant others?

(Signed)

The Rt Rev. Gasatura Kamuslime Nathan

The Bishop and Legal Representative of Butare Diocese

The Anglican Church of Rwanda

Cc

All Bishops

Deputy Spokespersons (EAR-DB)

All Deacons

Members of the EAR-DB Synod (All)

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14 responses to “Inside a Heated Dispute Between Bishop Gasatura and Archbishop Mbanda”

  1. Anonymous Avatar
    Anonymous

    I would be interested in hearing more about this issue as I represent a Rwandan asylum seeker in the US. If interested, please reach out by email.

    Reply
  2. John Gakara Avatar
    John Gakara

    If Mbanda can breach Church canons, put bishops in jail, silence them while making decisions, and sometimes make bad decisions without accountability, where exactly does he derive this power?

    Reply
    1. admin Avatar
      admin

      His alliance with Paul Kagame and the RPF.

      Reply
    2. Rev Ndagijimana E. Avatar
      Rev Ndagijimana E.

      Archbishop Mbanda’s overstaying in Church leadership beyond the statutory retirement age of 65 is itself a breach of the law. As for where he derives his power, he makes people believe that it comes from God.

      Reply
      1. admin Avatar
        admin

        He is from the same corrupt line as Rucyahana and Kolini.

        Reply
  3. Rev John K. Avatar
    Rev John K.

    Archbishop Mbanda seems to be a good person when it comes to development, but, in my view, a very poor performer in leadership. Building houses and other infrastructure while, at the same time, hurting the hearts and relationships of fellow bishops and other individuals within the Anglican Church is not a good approach to leadership or development.
    The Anglican Church may not have been blessed with the kind of leadership it needs under Mbanda. Soon, another battle may emerge concerning the university in Kabuga, which, in my opinion, appears to be managed more like personal property than an institution belonging to the Church.
    Can any bishop clearly explain where the money for these developments comes from? Is it a loan, a donation, or does he receive funds or shares from shareholders? The situation is totally confusing. If I am mistaken, I am willing to be corrected.
    Like many other Anglicans, I am curious to see how Mbanda will leave office and what consequences or challenges may follow. One of the first major concerns is that he did not manage to organize the election of his successor, even though preparations for the election had reportedly been made and an Archbishop from Nigeria had already come to oversee the election event.
    These are serious questions that deserve clear answers, transparency, and accountability. Leadership in the Church should not only be measured by buildings and physical development, but also by the ability to build trust, unity, peace, and strong relationships among God’s people.

    Reply
    1. admin Avatar
      admin

      The school has experienced problems since the start in my opinion. Back in 2008 when Dick and Caroline Seed were working with it. Seed was asked not to return to Rwanda because he was not easily controlled. One of the staff of KATC was unjustly accused of aiding the Congolese rebels. This resulted from another employee who was reacting to correct disciplinary measures taken against her by the college over the non performance of duties.

      Reply
      1. Gatete Simeon Avatar
        Gatete Simeon

        In the words of Jesus in Luke 6:41–42 and Matthew 7:3–5, we are reminded that before removing the speck from another person’s eye, we must first remove the plank from our own.
        In light of this teaching, Archbishop Mbanda may not be in the strongest position to challenge fellow bishops on matters of accountability while there are still serious questions surrounding his own administration, particularly regarding the funds invested in the construction and development of church infrastructure.
        The sources of such funding should be transparent and known to the Church and its relevant governing structures, since these resources are intended to support the Church as an institution, not an individual bishop. Transparency is therefore essential to dispel any concerns or suspicions regarding the management and use of these funds.
        If there are allegations or suspicions surrounding Archbishop Mbanda’s conduct, he should be given the opportunity to provide clear evidence and documentation that addresses those concerns and demonstrates that the funds and church assets have been managed properly and in the best interests of the Church.

        Reply
  4. Jonathan M. Avatar
    Jonathan M.

    Jesus’ teaching in Luke 6:41–42 and Matthew 7:3–5 presents a fundamental principle of Christian leadership: before correcting others, a person must first examine and correct himself. This principle is particularly important for anyone exercising spiritual authority and calling others to account.
    For this reason, Archbishop Mbanda should be prepared to subject his own leadership and administration to the same level of accountability that he expects from fellow bishops. It would be difficult to demand transparency from others while serious questions remain unanswered about the management of funds used for church infrastructure and other major projects under his leadership.
    The central issue is not merely whether the buildings were constructed, but where the money came from, who provided it, under what arrangements it was received, who controlled it, and how it was ultimately spent. Those questions deserve clear and verifiable answers. Where substantial resources are invested in the Church, the funding sources and financial arrangements should be transparent to the appropriate church authorities and, where appropriate, to the wider Church community.
    A church leader occupies a position of trust. That trust requires more than statements of innocence or appeals to authority; it requires openness, documentation, and willingness to face legitimate scrutiny. If Archbishop Mbanda believes the concerns raised against his administration are unfounded, the most effective response would be to provide the relevant records and evidence and allow the facts to speak for themselves.
    There is also a matter of moral consistency. A leader who calls fellow bishops to accountability should be willing to demonstrate that he himself is fully accountable. Christian leadership cannot operate on a principle whereby scrutiny applies to others but not to the person demanding it.

    Reply
  5. Anonymous Avatar
    Anonymous

    Why are some messages being deleted? Let us have the courage to face the truth about what is happening in the Anglican Church in Rwanda. When messages raising legitimate questions are removed instead of being addressed openly, that behaviour itself sends a message. Transparency and honest dialogue should not be feared by those who have nothing to hide.

    Reply
    1. admin Avatar
      admin

      Comments have to be approved. You posted the same comment twice so I deleted one version and approved the other one.

      Reply
  6. Rev Mujyanama I. Avatar
    Rev Mujyanama I.

    I have been reading the comments and discussions surrounding the leadership of Archbishop Mbanda in the Anglican Church of Rwanda, and I have been reflecting on where the problems surrounding his access to power may have originated.
    To begin with, I believe responsibility also rests with the bishops who elected him. There have been allegations that the election process was characterized by corruption, and if those allegations are accurate, they raise serious questions about the integrity of the process and the responsibility of those who participated in it.
    There have also been questions about Archbishop Mbanda’s background in business and his activities in three countries. Given the broader concerns about corruption and accountability in some of these contexts, questions about whether he fully complied with all applicable tax and legal obligations would, in my view, deserve proper scrutiny. However, such questions should be addressed through evidence and the appropriate institutions rather than assumptions.
    My deeper concern is that some of the practices associated with his previous business activities may have been carried into his leadership of the Church. I am particularly concerned about allegations surrounding the election of bishops and the appointment of senior provincial employees. If these allegations are unfounded, I am willing to be corrected. But if they are supported by evidence, they should be openly examined because the Church deserves transparent, accountable, and ethical leadership.
    I am also concerned about what is currently happening within the new Global Anglican Mission. If appropriate safeguards, accountability, and transparent governance are not put in place, there is a risk that internal leadership practices could undermine the mission itself. The decision to move the organization’s office to Nigeria has also generated questions for some observers. Whether that decision was based purely on practical considerations or involved other concerns is something that deserves clarification.
    One bishop, who is a friend of mine, once told me, “We made a mistake in electing this man.” I hope that those who participated in the process have reflected on what happened and learned important lessons from it.
    Ultimately, my intention is not to make accusations without evidence, but to call for transparency, accountability, and integrity in church leadership. If I have misunderstood any of these matters or stated anything that is factually incorrect, I am open to being corrected

    Reply
  7. Rev EJK Avatar
    Rev EJK

    Rev. Mujyanama, it is not a secret that the three countries I am referring to are the Democratic Republic of Congo, Burundi, and Kenya. If anyone wants to avoid speculation, the relevant public data are available online. Transparency International’s Corruption Perceptions Index consistently places these countries relatively low in its assessment of perceived public-sector corruption. In the 2025 index, Kenya scored 30/100, the Democratic Republic of Congo 20/100, and Burundi 17/100.
    Therefore, my question is not simply about where Archbishop Mbanda did business, but about the kind of environment in which he spent many years operating. I understand that he was a refugee in Burundi, and I recognize that circumstances may have influenced some of his choices. Nevertheless, there were other possible environments in which he could have conducted business, and I believe it is legitimate to ask whether prolonged exposure to difficult institutional and business environments can shape a person’s approach to leadership.
    I may be wrong, and I am open to correction. But this is how I understand the story of Archbishop Mbanda: I do not see in his leadership the qualities I would expect from a spiritual leader. Instead, I see someone whose leadership style appears heavily influenced by a business-oriented approach and by the systems in which he spent many years operating.
    My concern is that practices associated with that environment may have found their way into church leadership, particularly in matters such as the election of bishops, appointments, and the management of church institutions. These are serious concerns, and they should ultimately be examined on the basis of evidence, transparency, and accountability.
    I am not claiming that my interpretation is infallible. If I am mistaken, I am willing to be corrected. But if there is truth in these concerns, then the Anglican Church deserves an honest conversation about leadership, accountability, and the difference between managing an organization as a business and shepherding a church as a spiritual institution.

    Reply
  8. Rev AH Avatar
    Rev AH

    Bishop Nathan said in his letter:
    “I was deeply bruised and wounded. Mbanda has shown extreme hatred and worked against me in every way possible, including using immense energy to fight the candidates I proposed to disgrace me as I leave my ‘Official Episcopal Role.’ This showed me a hatred of such intensity that, both today and in the future, it has left me speechless.”
    If this is how Bishop Nathan experienced his relationship with Archbishop Mbanda, then perhaps there should be no surprise at what we are witnessing now.
    Remember the circumstances surrounding the transfer of Bishop Amoothi Nathan from Cyangugu to Kigali, and the way Bishop Muvunyi was reportedly pressured to resign on the grounds of poor management. At the same time, Bishop Nahimana faced public allegations in the media concerning financial irregularities at Shyira Hospital. Yet, according to what has been reported and discussed publicly, he was not treated in the same way.

    Why?

    Could it be because Archbishop Mbanda regarded certain bishops as useful allies in dealing with other bishops? If so, that raises a serious question about whether church leadership decisions were being made consistently and according to the same standards.

    There were also media reports concerning allegations of financial mismanagement involving Bishop Jered. Yet, despite these reports, he continued to be regarded as a model bishop and was not subjected to the same kind of treatment that others experienced.
    I am not making these observations to declare anyone guilty without evidence. I am asking whether the same standards of accountability were applied to all bishops.
    So, my question to you Anglicans is simple:
    Am I saying something you do not already know?
    If these events are inaccurate, then correct me with facts. But if they are true, then perhaps the Anglican Church needs to ask some difficult questions about favoritism, accountability, the use of power, and the standards applied to different bishops.

    Reply

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