Category: Religion
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Papal Conclave enters day two
The first day of the conclave, held on Wednesday, concluded without a decision. As tradition dictates, the appearance of black smoke from the chapel’s chimney signaled that no candidate had secured the necessary two-thirds majority to be named pope and succeed the late Pope Francis.
While only one round of voting is customary on the first day, Thursday marked the beginning of a more intensive schedule. From now on, the cardinals will hold up to four ballots each day—two in the morning and two in the afternoon—until a new pontiff is chosen.
Outside the Vatican, a quiet tension mingled with hope. St. Peter’s Square glowed under the morning sun, the basilica’s iconic dome casting long shadows across the gathering crowds.
Pilgrims, clergy, tourists, and reporters—speaking a blend of languages—waited patiently for the next sign from the chimney.
Some found shade under the colonnades; others sat cross-legged on the cobblestones, gazing toward the roofline for a glimpse of smoke.
The mix of ages and backgrounds spoke to the global significance of the moment. From the devout to the curious, seasoned observers to first-time visitors, all had come to witness history.
As the world watches, the color of the smoke remains the only clue to the proceedings within. Until white smoke rises—signaling the successful election of a new pope—the search for the next leader of the Catholic Church continues.
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Disgraced US cardinal shamed in Catholic child abuse scandal awarded honor of closing Pope Francis’s coffin
Yet he is listed among the 15 figures who have been granted the honour of closing the late pontiff’s coffin tomorrow. Cardinal Mahony was disgraced after the LA archdiocese released 12,000 pages of documents on priests accused of child molestation.
He had helped to shield accused priests from investigation back in the 1980s, papers unsealed as part of a civil case showed. At the time, Mahoney’s successor Archbishop Jose Gomez said: “I find these files to be brutal and painful reading.
“The behaviour described in these files is terribly sad and evil. There is no excuse, no explaining away what happened to these children. The priests involved had the duty to be their spiritual fathers and they failed.”
Cardinal Mahony, who retired in 2011 after running the archdiocese for 25 years, is now named in a Vatican bulletin as one of the individuals “requested” to take part in the closing of Pope Francis’ coffin.
This ceremony will happen Friday evening ahead of the pope’s funeral on Saturday. The Catholic Church under successive popes has been accused of failing victims of child sex abuse.
David Clohessy, director of the Survivors Network of Those Abused by Priests, previously blasted the Church’s handling of the scandal.
“When Cardinal Mahony had real power, and abused it horribly, he should have been demoted or disciplined by the Church hierarchy, in Rome and in the US. But not a single Catholic cleric anywhere had the courage to even denounce him. Shame on them,” he said.
Members of the College of Cardinals are making their way to the Vatican ahead of the forthcoming conclave – the process that elects the new pope. There are currently 252 cardinals, but only the 135 under the age of 80 are eligible to vote.
Another cardinal who was convicted of financial crimes is seeking the right to take part in the conclave. Cardinal Giovanni Angelo Becciu was ordered in 2020 to resign the “rights and privileges” of a cardinal by Pope Francis.
He maintains his innocence, and is still allowed to live in a Vatican apartment pending an appeal.
Cardinal Becciu claims he can still take part in a conclave despite being listed as a “non-elector”, according to CNN reports.
Pope Francis died on Monday just hours after his final public appearance on Easter Sunday. He was elected in 2013 following the resignation of Pope Benedict XVI. His funeral is will be held on Saturday in front of St Peter’s Basilica.
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Religious leaders call for action against deceptive, false online preachers
Bishop Samuel Kayinamura, first Vice president of RIC and Head of the Free Methodist Church in Rwanda, noted that one of the major challenges facing religious institutions today is the continued spread of misleading teachings and false prophecies.
He addressed the issue in response to questions from Members of Parliament regarding measures to prevent preachers from exploiting false doctrines and prophecies.
Gloriose Sibobugingo, a Member of Parliament, urged religious leaders to act against those who use prophecy as a commercial tool, misleading the public.
Lydia Mushimiyimana, another MP pointed out that many of those spreading false doctrines often promote views that contradict government policies and national principles, thereby confusing the population.
“Often, these individuals oppose the nation’s direction. For instance, someone might say, ‘Commemorating the Genocide is reviving the dead; God sent me to tell you that commemorating is forbidden.’ Shouldn’t such individuals be held accountable by the church or the law? Because people seem to fear churches more than legal institutions,” she stated.
Bishop Kayinamura confirmed that the spread of false teachings and failed prophecies started within prayer groups.
“Indeed, these deceptive teachings and false prophecies exist. They began in prayer rooms, and religious leaders took a firm stance against them. When sanctions were enforced, some individuals left the churches entirely, claiming to ‘go into the wilderness’ after being disciplined by church authorities,” he said.
He explained that after leaving church oversight, many of these individuals turned to social media, where religious institutions no longer have authority over them.
“Now, they’ve migrated to social media. It’s difficult for us as religious institutions to regulate them. We ask, can’t there be another way to track and prosecute those who misuse these platforms? When someone posts shocking content, shouldn’t they face legal consequences?” he questioned.
He emphasized that religious institutions do not support the spread of such teachings by people falsely claiming to be God’s messengers. “We do not support this at all. We denounce it and will continue to do so publicly.”
Kayinamura added that collaboration with state institutions is essential in combating these actions, as some individuals may also be engaging in criminal activities.
“God does not speak deception. Because we no longer have jurisdiction over these individuals once they leave our congregations, and since the state has power we don’t, cooperation is necessary. Where we identify these individuals, we will report them so we can collectively fight this scourge.”
Rev. Julie Kandema, Deputy Leader of the Presbyterian Church in Rwanda, stated that one of RIC’s resolutions was for churches to dissociate from such preachers while also playing an active role in opposing them.
On his part, Rwanda’s Mufti Sheikh Mussa Sindayigaya highlighted the need for stronger efforts to educate the youth in order to combat both false teachings and the lingering effects of genocide ideology that persist among young people.
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Vatican confirms disciplinary measures against Cardinal Cipriani accused of sexual abuse
According to Vatican News, these measures, imposed after his resignation as Archbishop, restrict his public activities, mandate his residence outside Peru, and limit his use of ecclesiastical insignia.
The confirmation, issued on January 26 by Matteo Bruni, Director of the Holy See Press Office, followed media reports about accusations filed against the Cardinal in 2018.
Cipriani, a prominent member of Opus Dei (a Spanish Roman Catholic lay and clerical organization whose members seek personal Christian perfection through ordinary life), faced allegations that led to sanctions, including a penal injunction, shortly after stepping down from his role in Lima.
The Vatican’s sanctions aim to address accusations of abuses allegedly committed in the early 1980s. These measures include a requirement for the Cardinal to leave his home country of Peru and maintain a stable residence elsewhere.
Cipriani currently resides in Madrid, Spain, and has adhered to the restrictions since their implementation in 2019. While the Holy See has granted him limited permissions on occasion, the restrictions remain firmly in place.
In a statement addressing the accusations, Cipriani denied any wrongdoing, asserting that he never committed abuse in 1983 or at any other time.
He stated that he first learned of the allegations in 2018 and was informed by the Apostolic Nuncio in Peru in 2019 that the then-Congregation for the Doctrine of the Faith had imposed sanctions.
These included limitations on his priestly ministry, a mandate to live outside Peru, and restrictions on public statements.
Cipriani expressed concern over the recent publication of information he described as originating from confidential Vatican documentation.
While maintaining his innocence, he reiterated his condemnation of sexual abuse, particularly involving minors and vulnerable individuals.
Despite his denial, the Vatican has emphasized the importance of addressing such allegations with seriousness and accountability.
Cipriani concluded his statement by affirming his prayers for abuse victims, expressing forgiveness for his accusers, and maintaining that the allegations against him are baseless.
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Pope Francis opens Holy Door at a prison for first time
Holy Doors, found in significant churches, are traditionally opened during Jubilees, symbolizing a passage to divine mercy, forgiveness, and spiritual renewal.
Walking through a Holy Door is considered a powerful act of faith, representing a fresh start and the embrace of God’s grace.
As part of the Jubilee of Hope, Pope Francis chose to open the Holy Door at the prison after inaugurating the first one at St. Peter’s Basilica.
Speaking to the prisoners, in front of the prison’s chapel, the Church of Our Father, the Pope emphasized the importance of opening hearts to hope, reminding them that hope never disappoints.
As he celebrated a Mass, he encouraged those present to reflect on their own hearts, urging them to avoid hardness and embrace tenderness.
As the Holy See Press Office noted in a statement, at the end of the Mass, Prisoners and guards presented the Pope with symbolic gifts, including a miniature Holy Door made from wood salvaged from migrant boats.
In return, Pope Francis offered a commemorative parchment, leaving a message of hope and renewal that transcends the prison walls.
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Vatican to install Webcam for virtual pilgrimage to St. Peter’s Tomb
This initiative is set to coincide with the upcoming Holy Year celebrations. On December 2, Pope Francis is expected to inaugurate the webcam, which will be installed beneath the main altar of St. Peter’s Basilica.
Additionally, another webcam is expected to be positioned at the basilica’s Holy Door for the 2025 Jubilee, a significant event during which pilgrims traveling to Rome can receive indulgences for the forgiveness of sins by passing through the Holy Door.
The Vatican described this initiative as providing “symbolic access” for those unable to make the journey to Rome.
The Holy Year, celebrated once every 25 years, is expected to draw an estimated 32 million pilgrims to the Eternal City. Pope Francis will officially open the Holy Door on Christmas Eve to mark the beginning of the Jubilee.
In a further effort to enhance communication during the Holy Year, the Vatican will also launch a new magazine. A notable feature will include a section where Pope Francis responds to questions from readers. Among the first submissions is a heartfelt query from a grandmother concerned about her grandchildren not being baptized.
St. Peter, one of Jesus Christ’s apostles and the first pope, is believed to have been martyred in Rome around 64–68 AD.
According to Christian tradition, he was crucified upside down and buried near his execution site, now part of the Vatican Necropolis. His tomb is regarded as the spiritual heart of the Catholic Church, with St. Peter’s Basilica symbolizing the apostolic foundation of the papacy.
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Pope appoints Father Jean Bosco Ntagungira as new Bishop of Butare Diocese
This appointment marks the beginning of a new chapter for the Diocese of Butare, as Father Ntagungira steps into his role with a wealth of experience and a strong commitment to his pastoral duties.
Born on April 3, 1964, in Kigali, Bishop-elect Ntagungira began his spiritual journey in the Kigali minor seminary, followed by the Rutongo preparatory seminary. He pursued advanced studies in philosophy and theology at the Nyakibanda major seminary, setting the stage for his lifelong dedication to the Catholic Church.
Ordained as a priest on August 1, 1993, for the Archdiocese of Kigali, he initially served as the prefect of studies at the Ndera minor seminary.
His academic excellence led him to the Pontifical Lateran University in Rome, where he earned a doctorate in canon law.
Following his return to Rwanda, he took on several key roles, including chancellor of the Archdiocese of Kigali and president of the diocesan Commission for Missions and Ecumenism.
In addition to his administrative responsibilities, Ntagungira served as rector of the Saint Vincent minor seminary in Ndera and held a crucial role at the Interdiocesan Ecclesiastical Tribunal of Kigali. Most recently, he was the parish priest of Regina Pacis in Kigali.
Bishop Philippe Rukamba, who has led the Butare Diocese for over two decades, leaves behind a legacy of dedicated service.
He held the position since he was appointed Bishop on January 18, 1997.
His episcopal ordination took place on April 12 of the same year.
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The Return of Jesus Christ: How the world braced for a doomsday that never came in the year 2000
As the new millennium approached, anxiety gripped the world, driven by religious prophecies, technological fears, and a collective sense of uncertainty.
Certain religious groups and individuals, armed with biblical convictions or other religious teachings, were particularly inclined to make extreme preparations for the end of the world.
In countries including Rwanda and elsewhere people with fervent beliefs sold valuables, including land and homes, at bargain prices, convinced they would no longer need them after the supposed end.
Many donated their proceeds to religious organizations, paid off debts, or disposed of material possessions they believed would become meaningless in the face of an imminent apocalypse.
As New Year’s Eve of 1999 approached, a palpable sense of dread enveloped the globe. People stayed awake, waiting in confusion and fear for the unknown.
The clock ticking toward midnight on December 31, 1999, symbolized more than just the arrival of a new year—it was seen as the harbinger of apocalyptic doom.
Predictions of the end of time had circulated for years, fueled by religious interpretations, technological concerns, and societal anxiety. But when the clock struck midnight, the world did not end.
The feared doomsday proved to be nothing more than a phantom, leaving the world to grapple with the psychological, social, and economic aftermath of its own self-imposed panic.
When the year 2000 arrived without significant disruptions, those who had made drastic decisions based on doomsday fears, were left to face the consequences.
Financial hardships followed for many who had sold properties at subsidized prices or made irreversible financial choices. The episode remains a cautionary tale about the dangers of panic-driven decisions rooted in unfounded fears.
The roots of the millennium panic can be traced to a convergence of religious, technological, and cultural factors. For many, the year 2000 represented a significant milestone in biblical prophecy.
Edgar C. Whisenant, author of The End: Why Jesus Could Return by A.D. 2000, was among the most vocal proponents of the idea that the second coming of Christ was imminent.
His book resonated with millions who believed the world was nearing its final days, meticulously interpreting scripture to pinpoint the year 2000 as the likely time for Jesus’ return.
The religious anticipation extended beyond mainstream Christianity. Figures like Ben Ammi Ben-Israel, founder of the Black Hebrew Israelite religion, also predicted the end would occur in 2000, believing it would mark the beginning of divine justice and redemption for the chosen people.
The sense of urgency and anticipation was palpable, with communities preparing for what they believed would be a momentous, albeit catastrophic, event.
Even the academic and technological worlds were not immune to the apocalyptic fervor. The approach of the year 2000 brought with it the Y2K bug, a technological panic based on the fear that computer systems worldwide would malfunction when their clocks rolled over from ’99’ to ’00,’ interpreting the year 2000 as 1900.
Books like The Millennium Bug: How to Survive the Coming Chaos by Michael S. Hyatt capitalized on these fears, presenting doomsday scenarios where technology would fail, bringing modern civilization to its knees.
As the year 2000 drew closer, panic spread across the globe. Governments, corporations, and individuals scrambled to prepare for what they believed could be the end.
In the United States, President Bill Clinton established the President’s Council on Year 2000 Conversion, a task force dedicated to ensuring critical systems were Y2K compliant.
Companies spent billions on upgrades and contingency plans, while the public stockpiled essentials, bracing for a world where basic services might suddenly vanish.
Religious communities were particularly active in their preparations. Churches held vigils, prayer meetings, and other gatherings, where believers sought divine protection from the impending apocalypse. Some made pilgrimages to holy sites, hoping to be in the right place when the end came.
The media played a very significant role in fueling the panic, with news outlets running stories on various doomsday scenarios, from nuclear war to natural disasters, that could be triggered by the turn of the millennium.
Yet, as midnight struck on December 31, 1999, nothing happened. The Y2K bug turned out to be a minor glitch rather than the catastrophic event many had feared.
Planes did not fall from the sky as had been earlier anticipated, power grids did not fail, and financial markets did not collapse. The apocalyptic prophecies, too, proved unfounded. Jesus did not return, the chosen people were not delivered, and the new millennium began much like any other year, with fireworks, celebrations, and the usual mix of hope and uncertainty.
In the aftermath of the non-event, there was a collective sense of bewilderment. For those who had genuinely believed in the prophecies, the absence of catastrophe was disorienting. Some felt betrayed, questioning why the signs they had so carefully interpreted had not come to pass.
As explored in Leon Festinger’s When Prophecy Fails, people often respond to the failure of their expectations by doubling down on their beliefs rather than abandoning them.
This was evident after the year 2000, with some believers reinterpreting the events, suggesting that the world had been given a temporary reprieve or that the true end was still to come.
The economic impact of the millennium panic was significant. The billions spent on Y2K preparations, while arguably necessary to avoid potential disruptions, represented a massive expenditure driven largely by fear.
Companies that had invested heavily in Y2K compliance found themselves with surplus supplies and systems that, in many cases, were never needed. The public, too, was left with stockpiled goods, a reminder of the hysteria that had gripped the world.
Culturally, the year 2000 marked a turning point in how society viewed apocalyptic predictions. The panic preceding the new millennium was a testament to the power of prophecy, fear, and the human tendency to expect the worst.
It also highlighted the complexities of navigating a world where technological and religious anxieties can converge to create a perfect storm of fear.
As we moved into the 21st century, the lessons of the millennium panic remained, reminding us that while the future is uncertain, it is not something to be feared, but rather something to be appreciated and approached with caution, preparation, and a healthy dose of skepticism.
Unfortunately, some callous acts in the region that came in the aftermath of this hysteria left sad marks and scars that may never be healed in the world’s history.
About 130km from the Northern border of Rwanda and Uganda in Kanungu district, a self-styled high priestess Credonia Mwerinde had told her followers that the world was going to end on December 31, 1999 but when this did not happen, the cult leader and her accomplices decided to end it their way.
On March 16, 2000, over 600 cult members and their families were herded into a church hall named the Ark, in reference to the biblical Noah’s ark, all doors and windows were boarded up and nailed shut, and it was set ablaze.
Many of Credonia’s followers and even some of the renegade Catholic clerics believed she had spiritual powers following her claims to have seen apparitions of the Virgin Mary who directed her to spread the message of strict adherence to the 10 Commandments to avoid apocalyptic damnation.
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Over 4,000 churches closed in Rwanda for non-compliance
RGB reported that 4,223 places of worship, mostly churches, were closed immediately due to non-compliance with legal requirements and regulations governing faith-based organizations.
The inspection criteria included verifying that churches have registration documents issued by RGB, a cooperation agreement with the district for opening a branch, ensuring the church building meets local construction laws, and confirming that leaders possess appropriate academic qualifications in theology.
The faith-based organization’s closures continue nationwide, with 348 churches in Kigali City alone found to be non-compliant. These closures followed an inspection of approximately 700 churches to ensure they met legal requirements.
The Eastern Province has the highest number of closed churches, with 2,040 out of 3,736 inspected by August 1, 2024. Additionally, 427 unauthorised structures used for worship in the Eastern Province have also been closed.
The Governor of the Eastern Province, Pudence Rubingisa told IGIHE that religious leaders and churches should comply with RGB’s regulations and laws.
“Our advice during these times is to follow RGB’s regulations and requirements. They should think about the safety of their followers. You cannot go to a cave or a goat pen and expect to be safe,” he said.
In the Northern Province, 1,253 churches have been closed, including 288 in Burera, 144 in Gakenke, 318 in Gicumbi, 211 in Musanze, and 292 in Rulindo.
The Governor of the Southern Province, Kayitesi Alice, revealed to IGIHE that 582 churches in the province have been closed due to non-compliance. By press time, the exact number of affected churches in the Western Province could not be verified.
The Minister of Local Government, Jean Claude Musabyimana, explained that the renewed effort to inspect churches is based on previous inspections from 2018, where certain requirements were not met by some.
“In recent days, we have seen escalating cases of people praying in prohibited places, putting their lives at risk. We have seen people praying in unsuitable places, and we wanted to check if all requirements have been implemented,” the minister stated.
He also explained that it is the responsibility of local authorities to ensure that activities carried out in the country are done legally and provide security for those involved. Rwanda Police spokesperson ACP Boniface Rutikanga told the media that many churches across the country were closed due to failure to ensure the safety of their attendees.
Key requirements for a church to be reopened once closed, include a vehicle and personal screening equipment, fire extinguishers and alarms, and noise control measures.
Regarding noise pollution, sounds from instruments and voices in the church should be regulated.Rutikanga stated that no one outside the church should be inconvenienced, which is why the church must have soundproof provisions.
Churches must also have a spacious outdoor assembly area for emergency evacuations. This area should be paved in urban settings and a green space in rural locations.
Other requirements stipulated by the law and regulations governing faith-based organizations include that a parish-level church must be led by someone with a university degree in theology.
