alphonsine mumureke today
If you donate . Militias set up roadblocks to slaughter the Tutsis, many with machetes. Only the three initial testimonies merit being considered authentic; they were given by Alphonsine Mumureke, Nathalie Mukamazimpaka, and by Marie Claire Mukangango. Rwanda became one of the African countries with the highest percentage of Catholics. She temporarily stayed at Bishops residence in Gikongoro. Marie Claire Mukangango was born in 1961 as the daughter of Basera and Vronique Nyiratuza in Rusekera, in the present district of Nyamagabe, in Mushubi parish, Diocese of Gikongoro. Amen. We use cookies to ensure that we give you the best experience on our website. 9The Blessed Virgin once told St. Bridget that very few contemplated her sorrows: I look around at all who are on earth, to see if by chance there are any who pity me, and meditate upon my Sorrows; and I find that there are very few. Father Halter's successor, Father Basile Mobio Gbangbo, an Ivorian diocesan priest from the Archdiocese of Abidjan, serving in the Sacred Heart Parish of Abobo. For Katori, Kibeho College symbolised the defining role the Catholic church has played in Rwandas education system and political life over the last century, including shaping its ideological divisions. I do wish that you may make the Sanctuary of Kibeho radiate even more of that love of Mary for all her children, especially for the poorest and the most vulnerable. Pray my Seven Sorrows rosary to find repentance, she said, charging Marie-Claire with the distinctive mission of propagating this chaplet.9. Pour sa scurit, elle dut se rfugier au presbytre de la paroisse de Gikongoro. Alphonsine Mumureke was born on March 21st, 1965 in Cyizihira, in the parish of Zaza, Diocese of Kibungo as the daughter of Thadde Gakwaya and Mary Immaculate Mukarasana. The exceptional long duration of the apparitions did not discourage the members of the two commissions, who worked with great zeal and the desire to examine the events impartially and without bias, investigating without rush but with patience and calm. As soon as she disappeared, Alphonsine collapsed on the floor and lay motionless for ten minutes. Only the three initial testimonies merit being considered authentic; they were given by Alphonsine Mumureke, Nathalie Mukamazimpaka, and by Marie Claire Mukangango. The temporary religious profession ceremonies took place on July 15th , 2006. Hence, starting from September 1983, she first taught in her home parish Mushubi and thereafter in Kigali from September 1987. The next day, one of the students, Marie-Claire, led a group of fellow students in a confrontation with Alphonsine. But one of the students, Alphonsine Mumureke, had a vision on November 28. "Without the effort to love God, one becomes mediocre," pope tells new cardinals, Mongolians fear for their cultural heritage, Pope Francis, Cardinal Becciu and the importance of transparency, Charities in the United States brave pandemic to provide Thanksgiving meals to poor. Anathalie was on her way to the chapel to pray when, like Alphonsine, she was overcome with confusion, joy, fear and dizziness. Calming down a little, she went into the dining hall to serve. 5 . At the time of the apparitions she attended Grade 4 of the elementary level at Kibeho College. Witnesses say that Marie Claire was killed in an attempt or defend or to find her husband kidnapped and lead together with other victims to an unknown destination. For several months, she was hosted at the monastery of the Trappistines of the Abbey of Our Lady of Clarity located not far from Bukavu city. She successfully completed her secondary school education in July 1983 at Kibeho College with a diploma (level A3) which qualified her for primary school teaching. In the 23-page document, the Bishops reasons were thoughtfully and systematically penned. Anathalie Mukamazimpaka's visions began in January 1982 and ended on 3 December 1983. Anathalie remains at the Shrine, fulfilling the promise she made to Our Lady, praying and offering her suffering for souls. 10Our Lady of Kibeho, Immacule Ilibagiza, Hay House Inc., pg 147. She successfully completed her secondary school education in July 1983 at Kibeho College with a diploma (level A3) which qualified her for primary school teaching. During one of Marie-Claires visions, Our Lady told her that she had come to Rwanda because she was still able to find humble souls who were not attached to wealth. 1The Tutsis and Hutus are not tribes they belong to the same Banyarwanda nationality. Thus, they gave priority to the first eight supposed visionaries: Those of the first year of the apparitions at Kibeho, i.e. It would be imprudent to somehow "canonize"the visionaries of Kibeho while still alive. In 1960, the Hutus won municipal elections, causing thousands more Tutsis to flee. Kibeho is also the name given to one of the parishes of the diocese of Gikongoro, founded in 1934 and dedicated to Mary, Mother of God. The Virgin appeared to them with the name "Nyina wa Jambo", that is "Mother of the Word", which is synonymous to "Umubyeyl W'iamna" that is, "Mother of God", as she herself explained. The young professed was given the name of Alphonsine of the Glorious Cross ". Today, she lives in a small one-story house on the church grounds, directly across from . Even if the three visionaries mentioned above are the only ones officially approved by the Catholic Church, they were not the only ones who claimed to have been favoured by apparitions at Kibeho. Alphonsine Mumureke, happy to see the Mother of the Saviour Alphonsine Mumreke, the first seer of Kibeho, is 17 years old, and is in her first year at the secondary school of Kibeho. Witnesses say that Marie Claire was killed in an attempt or defend or to find her husband kidnapped and lead together with other victims to an unknown destination. Out of the darkness emerged two ominous figures, warning her that they would return with others. All her doubts vanished, as she understood that she was speaking with the Mother of God. However, the superiors of this congregation hesitated to accept her since the question of the authenticity of the apparitions had not yet been clarified by the church authorities. Together with many other war displaced, they were taken towards Byumba, which was supposed to be a secure zone. Soon, there were many concerned officials, priests, and others in attendance as Alphonsine truly appeared dead. Most historical accounts of the genocide focus on either society or the state, the former exploring the longstanding racism in Rwandan society and the latter documenting the complex power struggles in government and the ways in which propaganda radiated from the capital to the provinces and inspired the violence. Among the signs for the credibility of the apparitions, the following should be mentioned: 1. the good mental health, the human balance, the attentiveness and the sincerity of the visionaries certified in the conclusions of the medical commission, comprising the opinion of a psychiatrist; 2. the respectful and sincere climate in which the events took place; 3. the absence of sensationalism in the habit of the visionaries, which indicates that the apparitions did not occur neither automatically nor controlled by them; 4. the conformity of the visionaries' messages and behaviour; 5. the tangible character of the ecstasies, according to the examinations of the commissions free of mental disorder or hysteria; 6. the genuineness and simpleness of the dialogues in the apparitions; 7. the fact that parts of the message were expressed in a more eloquent way than the visionaries would usually be able to due to their culture and religious formation; 8. the phenomenon of the "mystical journey" first of all for Alphonsine ( on March 20th, 1982) and then for Nathalie (on October 30th, 1982); 9. the frightening visions of August 15th, 1982, which proved to be prophetic due to the human dramas in Rwanda and throughout the country of the Great Lake region in recent years; 10. the extraordinary fasting of Nathalie during Lenten season 1983, rigorously monitored by the medical commission, whose members did not consist of (practicing) Catholics only; 11. the content of the message, remaining consistent, relevant, and orthodox; 12. the spiritual fruit already borne by these events, all across the country and even abroad; (Mons. var path = 'hr' + 'ef' + '='; The young professed was given the name of Alphonsine of the Glorious Cross ". Elie was studying at the university while working as a journalist at Orinfor (Rwandan Office of Information) but was appointed to the Primer Minister's Office Services just before the genocide of 1994. Congo) family whom she had also met during the time of the apparitions at Kibeho, she she continued her tragical journey up to Abidjan at Ivory Coast a few weeks later and got into contact with Father Raymond Halter, a Marian priest who knew her since her last apparition on November 28th, 1989. She had just finished a geography test and was filled with inexplicable emotions: confusion, joy, dread and fear. She justifies this by referring to personal messages from the Blessed Virgin, whom she calls "Umubyeyi", mother. Marie-Claire, the leading antagonist, glared at her in total disgust and disbelief. Before she led Alphonsine to the other world, she warned her that she would appear to be dead and that others would want to bury her. At the same time, she was aspirant in the order of Saint Claire. Back in London, I staged the world premiere of her play The Mountaintop, about the life and death of Martin Luther King, which went on to become the surprise winner of the best play award at the 2010 Oliviers and is now one of the most produced new plays in the US. On April 3, 2014, Pope Francis referred to Our Lady of Kibeho when addressing the bishops of Rwanda: Dear brothers, I want to assure you again of my closeness to you, and to your Diocesan communities, to the entire nation of Rwanda, and I entrust you all to the maternal protection of the Blessed Virgin Mary. She temporarily stayed at Bishops residence in Gikongoro. The mentioned commissions produced numerous reports which were submitted to the Bishop of the Diocese of Butare to which Kibeho still belonged at that time. Neighbors killed neighbors; Hutu husbands were forced to kill Tutsi wives. 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