Category: Religion

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.

Man has pondered for ages trying to understand what happens after death, unfortunately we may never know because no dead ever comes back to give an account of what really happens.

The Holy scriptures paint an imagination of the afterlife but with existing accounts of people claiming near-death experiences, this topic remains a subject of contention.

Most religious beliefs adduce to the fact that there is a certain form of afterlife to which people transit after death. These are some of them. Almost all religious perceptions suggest that life after death is grounded in scriptures or traditions.

Christians believe that after death they will be taken into the presence of God, where they will be judged for their deeds while still alive. Depending on the outcome, one would qualify for heaven or hell.

The concept of Hell is also deeply rooted in the idea of free will. Hell is traditionally depicted as a place of eternal fire symbolizing pain and suffering. Hell is viewed as a punishment for not “doing” God’s will while still alive.

While religion teaches that earthly experiences are a foretaste of greater blessings to come after this life, some people dispute these accounts saying those are fabricated stories to attract relevance.

Although some claim to witness apparitions or experience ambiguous sparking thoughts about life beyond death, no one has ever rose from the dead to give a firsthand experience.

The Roman Catholic Church teaches the doctrine of Purgatory, an intermediate state between heaven and hell.

According to this belief, upon death, people who have sinned undergo purification as a way to enter heaven. The catechism of the Roman Catholic Church states that “all who die in God’s grace but still imperfectly purified, are indeed assured of their eternal salvation.

It suggests that the dead undergo a cleansing and purification process in purgatory, so as to achieve the “holiness” necessary to enter the joy of Heaven.

Fr. Fidele Mutabazi, Managing Director of Kinyamateka, a famous local tabloid, shares the view that earthly life is a preparation for a greater, eternal life.

“According to the Catechism of the Church, human life on earth is not merely for earthly pleasures; if it were, it would be a significant loss,” he says.

Mutabazi elaborates on the significance of Jesus Christ in Christian faith. “Jesus did not only teach about death but also demonstrated His power over it by raising the dead, such as Lazarus. His resurrection from the dead affirms that death is not the end,” he explains.

Christians believe that through baptism, they partake in the life and resurrection of Jesus, giving them hope of eternal life. However, some other different Christian denominations disagree with the idea of purgatory, arguing that once judgment occurs, individuals will stay in either Heaven or Hell for eternity.

Pastor Isaie Ndayizeye, a senior pastor and leader of the Association of Pentecostal churches of Rwanda (ADEPR), sticks to the hope of resurrection and eternal life for believers.

“According to our teachings, emphasis is put on the existence of eternal life for those who believe in Jesus Christ,” he reveals.

The resurrection of the dead is a cornerstone of his faith, hoping that Jesus will return to judge the living and the dead.

“We do not believe in reincarnation. Resurrection does not require one to come back through other forms of existence,” he says.

Theories about life after death, including resurrection, reincarnation, and perpetual oblivion, have been a subject of debate for centuries.

Sheikh Khalifa Nsengiyuma, an Islamic scholar based in Kigali explains that his faith agrees to life after death, based on the Quran teachings of the Prophet Muhammad.

“We believe a life after death but different from our current existence,” he reveals. Islam perceives life as a test determining one’s final destination, with good deeds leading to paradise and bad deeds to punishment.

Nsengiyuma believes in the concept of Barzakh, where one is rewarded according to their deeds. “Once someone enters this state, it marks the beginning of their individual Day of Judgment. If a person was a believer and did good deeds, they start receiving rewards immediately. On the other hand, a wicked person begins facing punishments for their sins,” he explains.

Sheikh Nsengiyuma pinpoints signs preceding the final judgement, as described by the Prophet Muhammad, such as a mother giving birth to a master, the emergence of a great beast from the earth speaking human language and the sun rising from the west.

“These are the indicators that the final day is approaching, although the exact timing is unknown,” he says.

Despite various debates, no one has definitively brought out the true picture of the afterlife, leaving many to focus on living meaningful lives on earth.

Jean-Paul Sartre, a renowned French philosopher and lifetime atheist is reported to have confessed to the possibility of God’s existence before his death in 1980.

Beliefs about life after death vary widely across religions and cultures. While some hold firm convictions based on scriptures, traditions and teachings, others remain skeptical due to the inconclusive nature of this subject.

Ultimately, the mystery of what happens after death continues to intrigue and inspire diverse opinions, leaving little room to fully understand the matter.

But as the old Rwandan adage goes, “Gira neza wigendere ineza uzayisanga imbere.” Do good and move on without expecting immediate rewards because those acts of kindness will eventually lead to positive outcomes in the future.

The pilgrimage aimed to pay homage to Saint Andrew Kaggwa, the patron saint of catechists, teachers, and families, who was martyred on May 26th, 1886, at Munyonyo in Kampala, Uganda.

Catechists from all the dioceses of Rwanda participated in the pilgrimage to the martyrs’ sites.

Sr. Uwamariya Genevieve, the Director of Rwanda’s National Catechetical Office, highlighted the significance of the pilgrimage for the catechists. She emphasized that it provided an opportunity for them to deepen their understanding of Saint Andrew Kaggwa, who served as a dedicated catechist, and to learn about the unwavering faith of the martyrs, even to the point of sacrificing their lives.

{{Following in the Footsteps of the Martyrs}}

On the first day of the pilgrimage, the catechists visited the sites associated with the martyrs who were killed at the King’s palace on the orders of Mwanga II, the Kabaka (King) of Buganda. The visit included a stop at the location of Denis Ssebuggwawo’s martyrdom, recognized as the first of the Ugandan Martyrs. The catechists then proceeded to retrace the Way of the Cross, which the martyrs followed, leading to the main shrine in Namugongo.

Prior to visiting the sites where other martyrs, such as Pontian Ngondwe, Jean-Marie Muzei, Mathias Mulumba, and others, were killed, the Rwandan catechists spent time at the Minor Basilica of Munyonyo. This basilica holds historical significance as the place where their patron saint, Andrew Kaggwa, was martyred. It was within the courtyard of this basilica that he taught catechism to converts.

As part of their pilgrimage, Cardinal Kambanda presided over a Eucharistic celebration for the catechists at the Basilica of Munyonyo. In his homily, the Cardinal commended the courage of the Ugandan Martyrs, who selflessly sacrificed their lives for their loved ones, resembling the ultimate sacrifice of Christ. He encouraged the catechists to draw inspiration from the martyrs’ bravery and love for Christ.

{{Passing on the Faith and Witnessing the Gospel}}

During the pilgrimage, Cardinal Kambanda shared in-depth insights into the life of Saint Andrew Kaggwa, displaying his familiarity with the saint’s story. He urged the catechists to uphold the faith they profess and teach it to others.

In their closing remarks, the catechists expressed their gratitude for the pilgrimage experience and extended their appreciation to Cardinal Kambanda for accompanying them.

Rwanda’s historical ties with Uganda date back to the arrival of missionaries, including Bishop John Joseph Hirth, who initially visited Uganda before proceeding to Tanzania and Rwanda. Hirth is often regarded as the founder of the Church in Rwanda.