Sermon: there is a kind of pain that therapy will not reach

Palm Sunday’s liturgy which celebrates a historical reality about Jesus’ triumphant entry into Jerusalem, on the back of a donkey, narrates a kind of pain that we all suffer at one time or another in our life.

As we all detest cynicism and rejection, so did Jesus suffer silently as great crowds of people mistook him for an earthly king and thronged the streets, waving palm branches to welcome Him.

With a mistaken identity of a militant leader who would lead them against the occupation of Romans, they all shouted with joy “Hosanna” and laid their cloaks and palm branches from the nearby trees in his path.

Aware of the situation, Jesus went ahead and entered into Jerusalem as a Spiritual King whose mission was to bring peace and forgiveness to the whole world by taking man’s sin upon himself. 

It is in that context above that his presence in the city of Jerusalem started to cause a stir as people continually asked themselves who he was and the kind of authority he represented.

These were the preoccupations of the chief priests and the teachers of the law; for the crowds seemed to know who he was: “This is Jesus, the prophet from Nazareth in Galilee.” They shouted.

Because of suffering, the blind and the lame knew what to do: they met him at the temple and he healed them. All this made the chief priests and the teachers of the law more indignant.

In a very human style, they started the plot of eliminating him, triggering off a kind of suffering which saw him finally crucified and die on the cross.

The liturgy of this Palm Sunday has a great lesson for us on human suffering in general, and on the suffering of a just man in particular. Suffering and pain have a mysterious element in every person’s life.

We live to suffer and to learn! In case of Jesus, it was for the fulfillment of Isaiah’s prophecy (50:4-7); he had to suffer blows, insults and spitting, but the Lord would help him and show him the meaning of pain.

For St. Paul, it was all altruistic: Christ emptied himself and took the form of a slave for our sake. (Phil. 2:6-11)  
In a different style, St. Luke’s account of the Passion (Lk. 22:14-23:56) wants us to understand the depth of Jesus’ suffering.

He takes us by the hand through different episodes of Christ’s suffering especially through Jesus’ silent pain watching Judas betraying him. He shows us Jesus praying and contemplating his suffering as his disciples discuss their ranks and places of honor.

At the peak of it all, there is his intense, debilitating pain in Gethsemane; to the point of sweating blood due to his loneliness, and being forsaken by men: Peter denied any link with him, and the soldiers who had watched him enter into Jerusalem   mocked him with blasphemy and baseness. All this, he took in silently.

Obviously, the way Jesus handled his pain and suffering has taught all the subsequent generations an unforgettable lesson. As a man of pain and accustomed to suffering, Christ in his body and soul collected all pain and sorrow, as in an earthen bowl. 

That is why after his death, those who understood what had taken place, immediately started to regret. The centurion confessed: “Truly, this was an upright man.”  And the mob went home beating their breasts. To the present day, after more than two thousand years, Jesus’ suffering is still a case to study.

He gives us a glimpse into the mystery of suffering. What happened to him is valid for all people: The just will often find in other people the cause of their pain, but will also find in others a friendly presence and a comfort that stems from solidarity.

By choosing the way of suffering, Jesus taught us that suffering is part of life. We can not do away with it totally. Definitely, it is our obligation and responsibility to fight suffering and pain.

But, it must be done so carefully least we throw away the bath water with the child.

A number of parents do get it; wishing to protect their children from any kind of suffering, they now give them ‘everything’! Then they discover too late that they left their children to have and suffer their own way.

Medical Science and the art of healing caution us: suffering is much wider than sickness. It is complex and so deeply rooted in humanity itself that therapy does not always reach it. That is what Palm Sunday is all about: at the end of the day, we must all pick up our cross and continue writing the story of our life.

Ipapayi rishobora kurwanya kanseri

Ipapayi rishobora kurwanya kanseri.

Mu gihe Abanyarwanda benshi tukibaza impamvu indwara ya kanseri ikomeje gukaza umurego mu gihugu cyacu, hari icyizere ko ipapayi ishobora kuyirwanya. Ubushakashatsi bwakorewe muri labo bwemeza ko ibyakamuwe (extracts) mu ipapayi yumye bigabanya gukura k'uturemangingo (cells) twa kanseri.

Abakoze ubwo bushakashatsi—Dr. Nam, umushakashatsi muri University of Florida, hamwe na bagenzi be b'Abayapani—ntago baramenya neza niba ibi bizagira icyo bimara no ku bantu kuko batarabipimira kuri benshi ngo barebe.

Abo bahanga batangaje ko ibyakamuwe mu ipapayi bigira icyo bikora mu kuringaniza urwego rushinzwe abasirikare b'umubiri (immune system) kandi bikaba bitagira icyo bitagira ingaruka mbi ku turemangingo dusanzwe.

Ubwo bushakashatsi bwanashyize ahagaragara ukuntu abasangwabutaka bo muri Australia na Vietnam batangiye gukoresha iyi ipapayi ikamuye kandi bakaba batarigeze bagira ikibazo na kimwe.

"Ngendeye kubyo numvise mu mavuriro atandukanye, nta n'umwe wigeze ugaragaza ibimenyetso bihumanya mu bafashe izi papayi bose; bimeze nk'aho wazifata igihe cyose kandi uko ushatse—bipfa kuba gusa bikugirira akamaro," biravugwa na Dr. Nam.

Abashakashatsi kandi batangaje ko amababi y'ipapayi afite imbaraga mu kurwanya imyifatire 10 y'uturemangingo twa kanseri yo mu bihaha, umwijima ndetse na pancreas.

Kuba mu madini atandukanye ntibikwiye kudutanya

Guturana gutyo biri muri bimwe byazana amahoro ku isi.

Kuva mu ntangiriro za mbere z’Ubukristu kugeza muri ibi bihe byacu, amadini y’Abakristu n’Abasilamu yakunze kurangwa n’amakimbirane menshi cyane. Azwi cyane ni ay’abo bitaga abanyamisaraba bateye Yeruzalemu bagira ngo bigarurire umurwa mutagatifu wari warigaruriwe n’Abasilamu.

No mu minsi ishize mwumvise ikibazo cy’ubushyamirane hagati y’aya madini yombi cyabereye mu gihugu cya Nigeria muri leta ya Jos.

Ubundi birazwi ko abantu badashobora kumvikana kuri byose kandi n’Abanyarwanda ubwabo babivuze neza igihe bagize bati: “Ntazibana zidakomanya amahembe” ariko iyo uko gukomanya amahembe kuviriyemo bamwe gutakaza ubuzima, biba bihindutse ikibazo gikomeye cyane kitagomba guhabwa agaciro gake.

Ibyo birushaho kuba agahoma-munwa iyo uko gushyamirana guturutse noneho ku banyamadini ndetse bakanicana kandi aribo iteka badukangurira kubaha mugenzi wacu koko yaremwe mu ishusho ry’Imana bityo kumwambura ubuzima bikaba ari ukwica Imana iba imurimo.

Ngarutse kuri kiriya kibazo cy’ubushyamirane bw’amadini bwabaye muri Nigeria—kandi busa nk'aho butazabonerwa umuntu vuba—,naje gutangazwa no kumva ko umwe mu bakuru b’ibihugu b’Afurika kandi wiyubashye yaje gutangaho umuti w’icyo kibazo gucamo igihugu cya Nigeria ibihugu bibiri: kimwe cy’Abakristu ikindi cy’Abasilamu!

Ibyo bikanyibutsa ibyabaye muri uru Rwanda rwacu igihe bamwe batanze igitekerezo cyo gukora Hutuland na Tutsiland. Icyo gitekerezo cy’uwo mukuru wa kimwe mu bihugu by’Afurika cyo gucamo igihugu cya Nigeria kabiri nicyo cyatumwe mfata mudasobwa maze ndandika aho nari ngamije cyane cyane gusaba mwe abasomyi kumfasha kumva icyo amadini atumariye n’agaciro nyako tugomba kuyaha mu buzima bwacu.

Ikibazo cya mbere cyanjye mu mutwe igihe narimo ndeba televiziyo, maze nkumva icyo gikerekezo, ni iki gikurikira: “Ese koko abantu bazabana ari uko bahuriye kuri byose? Abasilamu babane n’Abasilamu, Abakristu babane n’Abakristu, abarebare n’abarebare, abagufi n’abagufi … kugeza ryari?”

Abakristu bo bazi ko hari aho Yezu yagize ati: “None se niba muramukije abo muva inda imwe gusa, muzaba murushije iki abandi? Abatazi Imana bo se siko babigenza?” Ndakeka ko no muri Qur'an wasangamo umurongo ujya kumera nk’uwo aho intumwa y’Imana Muhammad (Imana imuhe amahoro n’umugisha) adusaba twese kubana na bose tutarobanuye. Nzi neza ko mu migenzo myiza (suna) y’intumwa y’Imana n’ibyo bibamo.

Jye uko mbyumva kandi mbyemera ni uko umuntu avuka nta dini afite; muri make umuntu avuka ari umuntu gusa nta kindi. Ntavuka ari mwiza, ntavuka ari mubi, ahubwo ibyo ahura nabyo nyuma ku isi nibyo ituma ahitamo gufata iyi nzira akareka indi, n’undi agahitamo iriya akareka iyi bityo bityo.

Bityo rero amadini ni uburyo umuntu ahitamo bwo kugira ngo igihe ageze ku isi, maze agahura n’ibicantege bituma ata umurongo, bubashe kumugarura muri wa murongo nyawe Umuremyi na sosiyete abamo baba bamwifuzaho kugira ngo arusheho kugira isi nziza no kuyigirira akamaro.

Maze kuko dufite imibonere itadukanye y’ibintu, ndetse n’uburyo tuba dushaka kugororokera Imana kukaba gutandukanye, tujya no mu madini atandukanye ariko ayo madini yose—yaba n’aya Gakondo ye!—yose icyo aba agamije ni ukutugarura muri wa murongo nyawo.

Igihe rero ayo madini aho kutubera umwanya wo kuba magirirane atumye twibyaramo umwiryane, tuba tutakiri muri wa murongo w’ibanze aba agamije.

Bityo birakwiye rwose ko abatwigisha batwumvisha icyo amadini atumariye mu buzima bwa buri munsi, cyane cyane bakatwumvisha icyo “undi” aricyo imbere yanjye, ko ari umunyacyubahiro kandi ko kuba hari ibyo tutumvikanaho, hari n’ibindi byinshi dushobora kumvikanaho, ibyo nibura bitume twunga ubumwe.

None se ko Abakristu bigisha Imana imwe, Abasilamu bakigisha Imana imwe, twese tukagira abahanuzi bavuga mu izina ry’iyo Mana twamamaza; ubwo koko dupfa iki?

Ikindi kandi Abakristu n’Abasilamu bakomoka mu karere kamwe—mu yandi magambo, ni abavandimwe babyawe n'umukurambere umwe ariwe Abraham (Ibrahim). Bivuze ko nk’abavandimwe bafite byinshi bibahuza (ndetse hafi ya byose) kurusha ibihatandukanya, rero ntibakwiye kwigiramo umwiryane.

Murekere aho kwibwira ngo idini yanjye niyo dini y’ukuri kuko aho niho hava intandaro yo gusuzugura undi no kumushyira mu makosa, ahubwo buri wese yishimire inzira yahisemo yo kugana Imana kandi ahore iteka asengera ko na bagenzi be bari mu yandi madini bazagerana mu ijuru.

Naho ubundi agezeyo wenyine yazicirwayo n’irungu aka Musinga igihe padiri amubwiye ko natabatizwa atazajya mu ijuru, undi nyuma yo gusobanuza agasubiza ko iryo juru atarishaka kuko nta bami bagenzi be bariyo kandi akaba atabonayo uwo yakina nawe igisoro.

None se wowe ntiwakwishimiye ko inshuti zawe zose mukomeza kwishimana? Rero zifashe mu nzira zirimo, we kuzica intege.

Mbere yo kurangiza nagira ngo mpamagaririre abasomyi namwe rwose gutanga ibitekerezo byubaka kandi bituma amadini abana mu mahoro kandi mu bwubahane kuri iyi ngingo, wenda wabona tubaye aba mbere mu gutanga igitekerezo ngenderwaho kuri iyo ngingo yananiye benshi kuri iyi si.

Rock muri za Kiliziya

Hera ku rutoki rwa mbere utangire ubare abacuranzi ba Rock waba uzi: Led Zeppelin, Hoobastank, Creed, 3 Doors Down, Linkin Park, Avril Lavigne. Oh, wageze ku kiganza cya 2 ariko komeza ntacyo. Blink 182, Matchbox Twenty, Metallica, Aerosmith, Hinder n'abandi ...

Nk'Umukristu nyawe, urabazi kuko ukunda injyana zabo cyane kandi umurya wa gitari yabo ukaba ukunyura birenze. Hari abatangiye kugeza izi njyana wikundira muri Kiliziya—saba Imana ube umwe muri bo.

Iperereza ryakozwe mu mu Bwongereza ryerekanye ko urubyiruko ruri hagati y'imyaka 14 na 15 rumara amasaha agera kuri 6 buri munsi rwumva muzika, rukina imikino kuri mudasobwa, runareba televiziyo.

Urubyiruko rw'Abakristu narwo ntirwatanzwe, ibyo bikaba byaratumye havuka abahanzi benshi b'injyana ya Rock muri za Kiliziya. Urugero ni Gregory Turpin, P.U.S.H, Spear Hit bamaze kugurisha album zigera ku 100,000 kandi baririmba Rock yo gusingiza Imana.

Ushinzwe ibikorwa by'ikenurabushyo muri Diyosezi ya Mans, Isabelle Livache, yagize ati: “Ubwo bwoko bwa muzika, urubyiruko ruhura nabwo mu buzima bwarwo bwa muri munsi, bityo rero, tugomba kubuha agaciro kugira ngo bibafashe guhura n'Imana”.

Amwe mu matsinda y'ibwirizabutumwa yatangiye guhindura injyana y'indirimbo zaririmbwaga kera mu njyana ya Reggae.

Kubera iyo mpamvu, biragoye ko hagira iteraniro ry'urubyiruko rw'Abakristu ritarangwamo Rock.

Uko kwiyongera kw'injyana ya Rock muri Kiliziya kwatumye inama nkuru y'abepiskopi bo mu Bufaransa ishyiraho akanama gashinzwe kwiga k'umwanya wahabwa muzika igezweho muri Kiliziya.

Icyo cyemezo kireba muzika zicurangwa hakoreshejwe za gitari z'umuriro n'ibindi byuma bigezweho bya muzika; bikaba bitoroshye rero kuko abo bashumba akenshi ntacyo baba biyiziye kuri iyo muzika.

Ikigaragara ni uko injyana ya Rock atari nshya muri Kiliziya kuko ama group nka Totus Tuus cyangwa Exo zatangiye kuyicuranga muri za 80.

Bityo amenshi mu ma paruwasi yafashe icyemezo cyo guhindura injyana ya zimwe mu ndirimbo zari zisanzwe zikoreshwa bakaziha injyana iziha ubuzima.

Ibyo bikaba byaratewe n'uko benshi mu baririmbyi bemeza ko ubutumwa bwabo butangirwa mu bitaramo bikoresha injyana Pop, bukora kuri benshi mu rubyiruko, kuko imisengere y'urubyiruko iterwa n'ibyiyumviro ruba rwifitemo mu mubiri.

Bityo, benshi mu bapadiri mu maparuwasi bemeje ko zimwe mu ndirimbo zaririmbwaga hakoreshejwe icyuma bita orgue zigiye kuzajya zicurangwa hakoreshejwe piano kugira ngo zirusheho kunogera abazumva, aho zizahabwa injyana ituma zirushaho kwigirwamo ubuzima.

abagabo b'indahemuka mu rukundo ngo baba bazi ubwenge cyane kurusha abashurashura!

Ubushakashatsi buherutse gukorwa muri Leta Zunze ubumwe za Amerika, ariko bukaba bwaratangajwe n'abwongereza bwerekanye ko abagabo b’indahemuka mu rukundo (fidèles) ari nabo baba bazi ubwenge kurusha abakunze guca inyuma abo bashakanye cyangwa inshuti zabo.

Nk’uko abakoze ubwo bushakashati babitangaza, ngo basanze abagabo badahemukira abakunzi babo baba ari nabo bafite igipimo cy’ubwenge (Quotient Intellectuel/Intelligence Quotient) kiri hejuru ugereranyije n’abakunze gushurashura bafite abakunzi cyangwa abagore. 

Impamvu ngo ni uko byorohera cyane abantu bafite igipimo cy’ubwenge kumva uburemere bw’amasezerano baba bafitanye; muri make baba bumva uburemere bw’igihango, mu gihe abagira ubwenge buringaniye bo bitaborohera kumva ubwo buremere n’icyo icyo gihango kivuze…Ibi ariko ntibivuze ko abagore bafite igipimo cy’ubwenge kiri hejuru bo baba indahemuka, reka reka rwose!

Gusa ngo hari ibindi biranga abantu b’abanyabwenge cyane; aha twavuga nko kudatsimbarara cyane ku mahame (libéralisme ) .

AHO GUHIGA ICYO UDASHOBOYE NAREKA IBYO NDIMO BYOSE!

Ndabasuhuje mwese ncuti z'ikiganiro IMIBURO 88.6-97.3-99.8 kuri FM, Mu by'ukuri mbisegureho cyane kuko itumanaho rya internet ryadutengushye! Gusa buriya ntuzangaye guhera.

Kuri iki cyumweru sinatanzwe mu kubyuka  nje kwigiora impana na Gasizi mu buryo busanzwe bwacu! uyu munsi twaganiriye kubyo tubona muri iki gihe ngo twahize, tukagendera ku mihigo. Ubwo bimeze gute? 

Mu gifaransa ngo "L'homme propose et Dieu dispose!" Mu kirundi ngo "Ufite ikigega cy'amasaka aba afite n'icyamagara!" Ariko ikinyarwanda ngo "Umutwaro utikorera ntuwubangira ingata di?" 

Aha tugasanga kugirango uhige  hari ibintu tugomba kujya tureba kugirango ejo tutazaba muri bamwe beguye ku mpamvu zabo bwite cyangwa twananijwe.

Mbere ya byose turebe nibi:

1. Ibikenewe..........
2. Ibifite akamaro............
3. Ikirusha ibindi akamaro....... 
4. Igishoboka.......

Ibi bizatuma ureba icyo upanga bigatuma aba umunyamigambi mizi ndetse unahigire icyo uzashobora.

SERMON : change with the times for constant success

Father casimir

Niccolo Machiavelli who is remembered by many scholars as the father of modern political science is mainly famous for his book The Prince (1513) in which he discusses success from a political point of view.

It was his conviction that for an individual whose vision is constant success must necessarily learn to read well the signs of the times. And he put it so beautifully: “Whosoever desires constant success must change his conduct with the times”. 

The capacity to change one’s conduct with the times is what Jesus called the ability to read the signs of the times in his teaching. We see this in his answer when the Pharisees and Sadducees tricked him by asking for a sign from heaven!

Jesus knew what they were after; in fact they were so uneasy with Jesus’ teaching which asked of them a complete change of heart.

And so he replied: “When evening comes, you say, `It will be fair weather, for the sky is red,’ and so it is.  In the morning you say, `Today it will be stormy, for the sky is red and so it is.’ If you are so smart in climatology,  why can’t you interpret the signs of the times around you? (Matt.16:1-4).

Here Jesus was telling them that their problem was not ignorance, but rather lack of courage to change with the changing times.

Throughout his earthly ministry, Jesus was not happy with the Pharisees and the scribes because they pretended to observe the Law of Moses, ignoring the new times and the new law which was central to his teaching. Instead of self examination, they over criticized the   publicans, prostitutes and tax collectors.

Yes, they were ‘public sinners’, but Jesus is not against the sinner but the sin. He often approached this group people, and encouraged them to face reality and change their ways as the times required.

He taught them in parables without hurting anybody.  In such incidences, he narrated to his audience one of his beautiful parables commonly known as “The prodigal son”. (Luke 15:11-32).

According to this parable; a man had two sons and the younger one demanded his share of inheritance and went off to a distant country where he engaged himself in a very riotous life until he finished all he had taken with him.

After hitting the bottom and in total despair, he started working as a swineherd in order to make ends meet. When he felt he had had enough of it, he took courage and returned to his father.

He did not claim his sonship but rather wanted to be allowed to work as one of his father’s slaves. To his surprise, on his arrival, his father was so happy with him and received him open- heartedly without asking for explanations.

This annoyed his elder brother who had remained at home and obedient to the father.

This parable is so remarkable because it is both simple and deep. It carries a very important lesson as far as the divine mercy is concerned. Through the father’s treatment of the errant son, we see God’s mercy which acts as a consolation on one hand and a challenge on the other.

It is consoling to see how the father treated his lost son: he covered his nakedness, and gave him a ring as a symbol of authority in his parent’s home. All this happened because the lost son was capable of changing his conduct with the changing times.

After losing all he had; his father, his identity, and his very humanity, he decided to come out of his degradation and ask for forgiveness.

The parable of the prodigal son has a dual challenging question for us all. When we are in the situation of the prodigal son or prodigal daughter, do we get the courage to make a turn and face the right direction, and return to the father for forgiveness? Or we stick to our pride and swallow the pin!

When we are in the situation of the good elder brother; are we blinded by our self-righteousness and pride? Do we refuse to enter into the house and join in the process of forgiveness because our brother was lost and now is found? 

When our brother or sister is having a hard time, are we sympathetic or we rejoice over it? Such simple questions help us to position ourselves well in Jesus’ parable of the prodigal son and see the role we play very often in our daily life.

Whether we are on the side of the lost son or the good son, we have some work to do, especially in this Lenten season. We must read well the signs of the times and for durable success, we must constantly change our conduct with times. 

Ubutumwa bw'Umuhanzi Kizito Mihigo ku banyarwanda bose muri iki gihe abagizi ba nabi bari gutera ibisasu mu Rwanda!

Kizito Mihigo ni umuhanzi w'indirimbo zihimbaza Imana za Kiriziya Gatorika ariko zikaba zikundwa n'abantu bo mu madini hafi ya yose. Indirimbo ze ziririmbwa mu maparoisses yose yo mu Rwanda. Mu mwaka wa 2003 yahembwe mu bahanzi batanu batsindiye irushanwa ryo gushyira mu manota indirimbo yubahiriza igihugu "Rwanda nziza".
Muri uwo mwaka kandi yagiye kwiga mu mashuri ya Muzika mu Burayi maze mu mwaka wa 2008 abona impamyabumenyi mu ishuriConservatoire de Musique de Paris. Kuva mu kwezi kwa mbere 2009 KIZITO atanga amasomo ya muzika mu ishuri ryisumbuye ryitwa Institut Provincial, muri province ya Brabant Wallon mu gihugu cy'Ububiligi.Nkuko Kizito ubwe abitangaza ngo mu gihe cy'amasomo ye mu Burayi (2003-2008) yahuje abanyarwanda bo ku mugabane w'Uburayi mu bikorwa binyuranye (Concerts n'Ubuhamya) bigamije kubaha ubutumwa bw'amahoro, ubwiyunge n'Ubumwe byose bigamije kubakangurira kubana kivandimwe.

Mu mpera z'umwaka ushize, mu cyumweru kitiriwe Ubumwe n'Ubwiyunge, Kizito Mihigo yatanze ibitaramo nk'ibyo i Kigali, ibitaramo yise UT UNUM SINT bisobanura ngo "Bose babe umwe".

Nk'umuririmbyi,w'umunyarwanda unafite indirimbo abantu bakunda kumva hano ku Inyarwanda.com,yatugejejeho ubutumwa yageneye abakunzi b'indirimbo ze,abakristu bose ndetse n'abanyarwanda muri rusange muri iki gihe we avuga kitoroshye.

NGUBU UBUTUMWA BWA KIZITO MIHIGO KU BANYARWANDA:

Bavandimwe, 

Nkuko mwabyumvise muri iyi minsi, mu gihugu cyacu habaye ibikorwa byo guhungabanya umutekano n'ubuzima by'abanyarwanda. Abantu bateye ibisasu (Bya grenades) mu bice binyuranye by'umujyi wa Kigali n'ahandi, bibanda cyane ahakunda guteranira abantu benshi.

Biragaragara ko abakoze ibyo bikorwa bari bagambiriye kwica abantu benshi bashoboka, gukura umutima abanyarwanda, guhungabanya ituze, mbega kwangiza ubuzima bw'igihugu. Abavandimwe b'abanyarwanda bakaba barabiguyemo,abandi bibasigira ibikomere.

Igitumye mbandikira iyi baruwa, ni uko mu byago nk'ibi, umukristu atagomba gukora nk'aho ntacyo bimubwiye. Umukristu ntakwiye kuba «NTIBINDEBA Â» Urukundo rw'Imana kandi rwa mugenzi wacu twabwiwe kandi twagaragarijwe muri Yezu, rutuma twumva ko ikibaye ku kiremwamuntu icyo ari cyo cyose kiba kitureba nk'abantu bahuje amaraso n'umubiri kandi nk'abana b'Imana banganya agaciro kandi bareshya imbere y'amaso n'urukundo byayo. Cyane cyane rero noneho iyo dusangiye igihugu,Ururimi n'ibindi byinshi. (Alexis Kagame ati : « Icyo dupfana kiruta icyo dupfa »)

KIZITO MIHIGO

Muri ubwo bugizi bwa nabi bugenda buba mu gihugu cyacu, cyane cyane, niho umukristu ahamagariwe kugaragaza ukwemera kwe, n'uguhitamo kwe. Nkuko abanyarwanda bakunda kuvuga ngo« Inshuti uyibonera mu byago », abafaransa na bo bati« C'est dans le besoin que l'on reconnait des vrais amis!», abakristu natwe twari dukwiye gusobanukirwa iki: « MU BYAGO BAGENZI BACU BAHURA NA BYO, NI HO KRISTU ADUHAMAGARIRA GUHAMYA URUKUNDO N'UBUBASHA BYE»

Umugambi rero wo guharanira ubuzima bwuje ituze, buzira umuze n'igihunga, wo guharanira umutekano w'ubuzima bwa muntu aho yaba akomoka hose, aho yaba ari hose n'uko yaba asa kose bireba abakristu ku buryo budashidikanywaho.

Abakristu b'abanyarwanda rero natwe, dukwiye kwerura, tukamagana urwango n'ubugizi bwa nabi aho bwaba buturuka hose, ubwicanyi n'imvururu izo ari zo zose mu bantu, tukabihashya, tukabivuma mu izina rya Kristu wazutse.

None se ntitwemera ko Yezu Kristu yazuye Razaro nyuma yo kurirana na bashiki be (Jean 11, 35)? None se ntitwemera ko yahumuye impumyi agakiza n'ibimuga(Marc 2, 1-12)? None se ntitwemera ko yakijije umubembe kandi abandi bamubonaga bagahunga ? None se ntitwemera ko yatabaye indaya, akayikiza abari bagiye kuyitera amabuye (Jean 8, 1-11)? None se ni gute umukristu yaceceka kandi mugenzi we ariho ababara ? Ni gute umuntu wamenye Kristu yakora nk'aho atitaye ku kababaro ka mugenzi we, kandi Kristu aduhamagarira gukunda mugenzi wacu nkuko twikunda (Matthieu 22, 39)?

NONE SE URUHARE RW'UMUKRISTU NI URUHE MU KWAMAGANA URWANGO MU BANTU ?

Umukristu ntarwanya abanzi, ahubwo arwanya urwango. Muri urwo rugamba rwo kurwanya urwango kandi, umukristu ahera mu mutima we.« Ijya kurisha ihera ku rugo»Ubutumwa bw'umukristu, bugomba gushingira ku mibereho ye bwite. Ushaka gutanga amahoro arabanza akayagira muri we.

Muri iki gihe cy'igisibo, igihugu cyacu kivugwamo imvururu n'iterabwoba, nidushishikarire gusukura imitima yacu, twirukane udusigisigi tw'urwango twabantukihishemo, dufungurire umutima inema y'Imana twahawe muri Kristu, maze iduhe kumva ko muntu wese aho akomoka hose, ururimi avuga rwose, uko asa kose,ikosa yaba yarakoze ryose, twumve ko ari umuvandimwe wacu, ko duhuje amaraso n'umubiri, ariko cyane cyane tumenye ko twese turi abana b'Imana, kandi ko tunganya agaciro imbere y'amaso n'Urukundo byayo.

Abakristu b'abanyarwanda, nitubere bagenzi bacu urugero rw'ituze, urugero rw'umutekano, urugero rw'Amahoro y'Umutima, yayandi aha nyirawo kugira umunezero, ndetse no kuwusakaza ku bandi.

Nihagira utubwira ngo dutere grenade, tuzange!Nihagira utubwira ngo arashaka gutera grenade, tuzatinyuke kumubwira ko abo agiye kubikorera ari abavandimwe be muri Kristu. Tujye tumenya kubwira abagizi ba nabi ko tudashyigikiye ingeso mbi zabo. Niba umuturanyi wanjye ari umurozi, sinzamuhishira kandi sinzamushyigikira, nibishaka bizice ubuturanyi bwacu, kandi nashaka nanjye azandoge. Niba umuvandimwe wanjye ashaka gutera grenade, sinzazuyaza kumwamaganira kure, nibishaka bizice ubuvandimwe bwacu, kandi nashaka nanjye azayintere. Tuzagire ubutwari bwo kwitandukanya n'igihungabanya ubuzima n'umunezero bya muntu, kuko ikibabaje muntu, gishavuza Imana. Igikomerekeje muntu kimugaza Imana.

KIZITO MIHIGO

Ivugabutumwa ry'URUKUNDO RWA MUGENZI WACU rero, nirihabwe intebe mu gihugu cyacu, abakristu berure, bafate iya mbere, bavuge bati :« MUNTU NI NK'UNDI », « ISANO YACU ISUMBA IY'AMARASO, TURI BAMWE MU RUKUNDO RW'IMANA TWAGARAGARIJWE MURI YEZU KRISTU ».

Bakristu bavandimwe, bana b'Imana duhuje intero kandi duhuje ingendo mu nzira y'Ubudahemuka n'Ubutagatifu nkuko tubihamagarirwa na Data muri Yezu Kristu wadupfiriye:

N'ubwo twashegeshwe n'amateka, nidushishikarire kubaho no kubana. Twiyemeze kwirukana urwango, turusimbuze ubumwe, turusimbuze Urukundo. AMEN.

Kizito Mihigo :

Umuhanzi w'umukristu Gaturika, kandi w'Umunyarwanda

http://www.organistecompositeur.com

SERMON: There is no future without forgiveness

Father Casimir

The theme of repentance, forgiveness and reconciliation, was for a long time among the themes discussed mainly by the Greek philosophers who lived before the birth of Jesus with Socrates at their fore front (470 BC to 399BC). When Jesus of Nazareth started his earthly ministry this theme was central to his teaching. And he tacked it with the kind of mastery that left his audience complaining. “The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law” (Mk. 1; 22). Since his teaching, the theme of repentance, forgiveness and reconciliation became mainly the concern of philosophers and theologians. In the post modern period, the concepts of repentance, forgiveness and reconciliation seem to have fallen under the academic microscope as well. Political science dealing with conflict resolution and political transition in societies coming out of conflicts has to preach repentance, forgiveness and reconciliation too. A simple and brief study of International Conflict Researches, debates about truth commissions and different round-table resolutions show that there has been already a shift from focusing on the investigative aspects of the truth-telling process and the traditional cataloging of human rights abuses to considering their social impact: Issues such as healing, reconciliation, apology, acknowledgment, and forgiveness are becoming central to our present day justice debate. Obviously, this too continues to raise very difficult issues to answer. Is intergroup forgiveness possible? Shall we forgive and forget without endangering our human dignity? When you forgive someone who has not asked for it, will not that lead to false reconciliation? Such hard questions are complicated the more by the human factor which makes asking for forgiveness at times an awfully difficult thing. Hannah Arendt, a great twentieth-century political philosopher, makes the situation even harder when she cautions us on the hardship which is in forgiving: ‘Humanly speaking there are some stores of bitterness and woe that are too precious, too deeply a part of the fabric of injured dignity, that are not worth foregoing for the sake of civility’. But on the other hand she argued that Jesus’ teachings on forgiveness were among the most important teachings on the political realm ever to be produced.  For her, Jesus has the way forward; his insistence on forgiveness went hand in hand with an appreciation of the value of civic life: a people who cannot bury the hatchet is a people without a future. The same people shall never achieve a stable and healthy public life. In fact Hannah Arendt is right because for Jesus the practice of constant and wide-ranging forgiveness outweighs many other claims. And the church still echoes this teaching in her liturgy as shown by the readings of this third Sunday of Lent:  Exodus 3:1-8; 13-15; Psalm 103; 1 Corinthians 10:1-6, 10-12; Luke 13:1-9. The theme of our readings is so categorical: forgive, repent and reconcile or perish. Hannah Arendt goes on to observe very rightly that for Jesus the capacity to forgive and reconcile outweighs every other human claims: ‘So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.  (Mt. 5: 23-24) As far as his contemporary Jews were concerned, Jesus seemed to be going far off! Peter who knew well that the maximum requirement of tolerance in forgiving is three times, in order to save the situation in front of the teachers of the law, he put a hypothetical question to Jesus: “Lord, how many times shall I forgive my brother when he sins against me? Up to seven times?” No comprise; Jesus answered, “I tell you, not seven times, but seventy-seven times. Here Jesus meant ‘always’. Archbishop Desmond Tutu uses this point of Jesus in South Africa’s Truth and Reconciliation Commission (TRC), formed to address the countless crimes against humanity committed in apartheid’s dark history. Faced with the endless criminal trials, wherein the accused are constrained to defend themselves against the threat of imprisonment and victims can only expect the state-mandated retribution as a form of justice; he proposed that the TRC convenes the victims and the accused in Gacaca and give them an opportunity to simply tell their stories and reconcile. The title of his book on the issue tells the whole story: No Future Without Forgiveness.

THE PASSION OF THE CHRIST/LA PASSION OF CHRIST: Filime ushobora kwirebera muri iki gihe cy’igisibo

Muri iki gihe cy’igisibo, abakristu baba bibuka ububabare bwa Yesu Kirisitu yagiriye ku musaraba kugira ngo acungure abatuye isi. Ibi bikagaragazwa n’ibikorwa bitandukanye bakora kugira ngo babyiyibutse. Nk’abakristu Gatorika bagira ‘inzira y’umusaraba’ rikaba ari isengesho bakora bibuka urugendo Kristu yakoze ahetse umusaraba ajya i Gorogotta aho yabambwe. THE PASSION OF THE CHRIST /La PASSION DU CHRIST ni filime yakinnywe, yerekana ububabare bwa Yezu Kristu/Yesu Kristo ku musaraba. Iyi filime ikaba atari nshyashya kuko yasohotse mu mwaka w’i 2004 ariko na n’ubu ikaba igikunzwe kuko ni yo waba warayibonye bitakubuza kuyisubiramo cyane cyane muri iki gihe cy’igisibo. Aha Yezu/Yesu aba atwaye umusara (Filimi THE PASSION) Iyi filime ikaba yarakozwe n’iwitwa Mel Gibson ugaragara no mu yandi mafilime nka the patriote (le chemin de la liberte) na Apocalypto, ikinnywa na James Caviezel ukina ari Yezu/Yesu. Iyi filime igaragaza ububabare Yesu/Yezu yagize mu masaha icumi n’abiri mbere yo kwicwa abambwe ku musaraba. Ikaba yarakozwe igendeye uko bibiliya ibivuga. Umusaraba wamuremereye cyane (Filimi THE PASSION) Iyi filime ariko ikaba yarakomeje kuvugwaho byinshi harimo n’uko hagaragaramo ubugome bwinshi; aho abasirikare b’I Roma bakubitaga by’indengakamere Yesu/Yezu. Gusa iyi filime ikaba yarakunzwe cyane hirya no hino ku isi kubera ubuhanga ikoranye.