Though long dead, Archbishop Kiwanuka’s ethical legacy still mentors us.
By Msgr. John Wynand Katende
Posted on: Friday, 27th February 2026.
22nd February 2026 marked 60 years since the passing of Archbishop Dr. Joseph Kiwanuka Nakabaale. The anniversary creates an opportunity to recall and internalize the core values he stood for as a statesman and a religious leader. These core values are summarized under the theme of leadership, justice, and integral development through annual memorial lectures organized by the Lubaga Cathedral Foundation. They apply to Hebrews 11:4: “Even though he is dead, he still speaks through his faith.”
I wish to immortalize him with this short article under the subtheme: “Ethics and society”. Born of humble yet staunch Christian parents and educated in Catholic-founded institutions, Archbishop Kiwanuka is said to have risen impressively to meet the larger-than-life expectations placed upon him, as a pioneer African Church leader, south of the Sahara. It has been very clearly documented that under his leadership, Masaka Diocese shone as an example of authentically African, authentically Catholic Christianity, and as a testament to the power of the Christian gospel to transform and adapt to local culture simultaneously. He passionately embraced and advocated the vision of a self-governing, self-perpetuating African church in the midst of a continent still struggling under paternalism, colonialism, and racism.
The nature of strong character, Archbishop Kiwanuka, was embedded in ethical principles. Principally, ethics serves as a moral compass for individuals and groups, guiding them in distinguishing right from wrong and making fair and just decisions. People who uphold ethical principles are less likely to engage in illicit activities such as bribery and nepotism. They stand on a firm moral foundation that fosters integrity, trust, transparency, and accountability. Consequently, corruption is reduced, and good governance is promoted.
Adhering to ethical principles is vital in preventing corruption. When public officials act with integrity, they are more likely to make decisions that benefit the public rather than themselves. This helps prevent corrupt practices such as fraud, embezzlement, and kickbacks. Ethics encourages establishing a framework for holding individuals and organizations responsible for their actions (accountability) (Mike Masoud, CACL)
Some scholars define leadership simply as the ability to influence. A good character creates a positive influence. Catholic thinking describes character as essentially what we become due to the sum total of our choices. In other words, when we choose to steal and go on to do it, we become thieves. Our actions have changed our identity and our character.
This observation points to kleptocracy, which literally means “rule by thieves”. Kleptocratic leaders engage in large-scale theft, often siphoning off public funds, resources, and wealth for their personal enrichment. The consequences can be devastating, leaving nations impoverished and citizens disenfranchised. Archbishop Kiwanuaka would, by word and example, censure kleptocratic leaders.
In his book “The Church in Africa”, Prof. Adrian Hastings describes Archbishop Kiwanuka as a man of great experience and firmness of mind. His profile reveals a man who was responsibly active advisor and participant in public affairs and an advisor to political leaders. He authored a very influential pastoral letter, "Church and State,” which urged democratic maturity and rule of law as the nation sought independence.
Archbishop Kiwanuka would reproach pragmatic leaders as being unethical. Pragmatism is often contrasted with the word idealism, which means based on or having high principles or ideals. In Christianity, pragmatism substitutes man's methods of salvation over God's sovereignty. Ironically, many religious leaders have fallen prey to pragmatism by sacrificing faith at the altar of success. They end up settling for compromise, doctrinal minimalism, etc, leaving the cores of the gospel and other theological convictions unguarded.
Archbishop Kiwanuka would scold a leadership that espouses the Machiavellian maxim “the end justifies the means”. Machiavellianism is used to rationalize morally dubious actions taken for the purpose of achieving a worthwhile goal. Cognizant that violence breeds violence, Kiwanuka would advocate for a political solution to liberate society from dictators, rather than for war.
On the local scene, Machiavellianism glaringly surfaced in the just-concluded national examinations and political elections, having been so shamelessly condoned by corrupt leaders. In both cases, the monetary factor played a very prominent role. Archbishop Kiwanuka believed and taught by example that God doesn't just want us focusing on results, even when they are good, but cares about how we accomplish them.
Archbishop Kiwanuka was an exemplary time manager. He repudiated the expression “African time”, since it, sarcastically, exonerated poor management of time. He arrived on time and made just long enough homilies or speeches.
Archbishop Kiwanuka advocated for values/ethics education at all levels, starting from the family. He knew that no matter what education one may receive, without ethics, it cannot improve society. Pathetically, post-independence Uganda has suffered misrule, mostly by educated savages, who act in a brutal, ruthless, and uncivilized way.
Albert Barnes (American theologian) underscores that the influence of good people survives much longer than that of those who are evil. So, we should be mindful of what will be said regarding our legacy. Though long dead, Archbishop Kiwanuka’s ethical life and leadership still mentors us.