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有人說盧安達「如果沒有基督信仰的保守,種族完全滅絕也說不定」

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在美一方 發表於 2007-11-1 08:07 | 只看該作者 回帖獎勵 |倒序瀏覽 |閱讀模式
有人說盧安達「如果沒有基督信仰的保守,種族完全滅絕也說不定」。好,讓我們來看看哪個神是愛人的?在盧安達大屠殺中,基督徒相互殘殺,穆斯林卻保護弱小。赫赫,宣稱「愛人」的基督教神哪裡去了?

以下節選自《三聯生活周刊》的文章 http://www.lifeweek.com.cn/2004-04-26/000048557.shtml

伊斯蘭教在盧安達興起

隨著內戰的結束,數百萬逃離家園的盧安達難民十年前陸續從鄰國返鄉。大屠殺中的震撼經歷讓許多虎口餘生的人在劫難后皈依伊斯蘭教成為穆斯林,十年前盧安達800多萬人口中,全國穆斯林人口僅佔1%,主要是在城市裡做生意的北非人,大屠殺后,盧安達穆斯林人口猛增到全國人口的16%。伊斯蘭的發展是十年來盧安達引人矚目的新現象,它的根源在哪裡?又給盧安達社會提出了怎樣的新問題?

《紐約時報》4月7日發表文章指出,在80萬人被屠殺后的十年間,許多盧安達人不但對政府、也對他們的宗教失去了信任。今天的盧安達儘管依然是一個羅馬天主教占統治地位的國家,伊斯蘭教卻成為發展得最快的一種宗教。許多群眾出於對天主教牧師和修女在大屠殺中所扮演的不光彩角色的厭惡而脫離原有的宗教組織,改入了伊斯蘭教。

許多人死在教堂里,可是牧師卻幫助兇手。」21歲的雅科布在1996年成為一名穆斯林,他說,「我不能再回去繼續祈禱,我必須找到點別的東西。」現在的雅科布是每個禮拜五2000名在當地清真寺做禮拜的穆斯林之一。由於穆斯林人數太多,許多人不得不把祈禱用的墊子放在清真寺外,在正午灼熱的陽光下祈禱。目前在盧安達已經有超過500家清真寺,是十年前的一倍多。

《華盛頓郵報》曾經報道說:「國際人權組織審定了盧安達的幾處教堂,他們(牧師和修女)在大屠殺期間把接納的圖西族人都交了出去,眼看他們受到慘絕人寰的血腥屠殺。許多胡圖族的神父甚至公開幫助和鼓勵大屠殺。設在坦尚尼亞的聯合國國際法庭曾對許多天主教神父提出起訴,控告他們幫助劊子手屠殺圖西族無辜的人民。2001年,盧安達的原殖民國比利時的法庭也判處了兩名逃到那裡的天主教修女15年徒刑,同樣是因為夥同胡圖族當權者屠殺圖西人。」

由於許多圖西族居民在教堂內遭到屠殺,因此在盧安達的幾所教堂已成為慘案紀念堂。與之對照的是,許多圖西族的年輕人在大屠殺最殘酷的時候受到穆斯林的秘密保護。儘管沒有精確的人口普查,但盧安達的穆斯林領袖表示,該國的穆斯林人數超過了100萬,是十年前的一倍多。

在1994年的大屠殺中,儘管出現了全民族參與的種族大屠殺,但是胡圖族穆斯林卻沒有與執行大屠殺的胡圖族民兵合作。他們認為他們通過宗教的聯繫勝過通過種族的聯繫。「沒有人死在清真寺里。」盧安達穆斯林聯合會執行秘書拉馬達尼·魯傑馬說,「沒有一個穆斯林希望另一個穆斯林死。我們對民兵進行了抵制,我們還幫助許多非穆斯林群眾逃走。」身為圖西族的魯傑馬說,他的生命是一個陌生的穆斯林給予的。當時胡圖族民兵正在追捕他,這個穆斯林將他藏在家裡而逃過一劫。魯傑馬說,在盧安達首都基加利郊外,有兩名阿訇因為參與大屠殺而被逮捕,但由於缺乏證據,兩年後都被釋放了。

儘管伊斯蘭教近十年獲得了迅猛的發展,但沒有人試圖排擠掉從19世紀傳入盧安達的天主教的地位。由於歷史悠久,盧安達的天主教仍然佔有統治地位。由於現在的盧安達政府在身份上消除了過去殖民者強加劃分的圖西和胡圖族身份,盧安達國內的種族關係有了很大的緩和。如何讓天主教徒和穆斯林在一個國家和平相處,將是這個國家不應忽視的另一個問題。■

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 樓主| 在美一方 發表於 2007-11-1 08:09 | 只看該作者

是關於這段言論的

原帖由 Crossing 於 2007-10-31 16:26 發表
你90%的理療從哪裡來?官方數據是:http://www.chinamap.com/world/pz/rw/rw2.htm
居民多信奉天主教(45%)、原始宗教(44%)和基督教新教(10%)等。

如果沒有基督信仰的保守,種族完全滅絕也說不定。
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子竹青青 發表於 2007-11-1 08:16 | 只看該作者
看了那個宗教論壇的轉貼
現在對一些比較特別的言論已經不感覺吃驚了.
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 樓主| 在美一方 發表於 2007-11-1 08:26 | 只看該作者
Genocide and the role of the Church in Rwanda
http://www.newsfromafrica.org/ne ... cles/art_10231.html

What exactly was the role of the Catholic Church in the Rwandan genocide? NDAHIRO TOM, a Rwandan human rights commissioner, paints a picture of deep historical and political complicity and calls for the Church to restore its credibility by contributing to the process of justice.

16 April 2005 - Ndahiro Tom (A Commissioner of Human Rights in Rwanda.)
Source: PAMBAZUKA
http://www.pambazuka.org/
Why do they eat my people as they eat bread? (Psalm 14)

All over Rwandan hills, valleys and mountains, thousands of crosses mark mass graves of genocide victims of 1994. During the genocide, many Tutsis were massacred in or around places of worship, including Catholic churches – paradoxically, in a country which was the most Christianised in Africa, with Christians representing more than 80% of the population. Catholic bishops in Rwanda have sometimes claimed that all Rwandans believe in God. (Kinyamateka, No. 1614, January 2003, pg. 6) There are hundreds of churches and chapels everywhere and almost every day followers repeatedly recite the prayer, 「Our Father who art in heaven」, pleading with the Father to deliver them from evil (Matthew 6:13). From where, then, did the malevolence at the root of the genocide come? How and by whom could it have been overcome? Part of the answer to these questions is the Church and its members.

According to Jean-Pierre Karegeye, a Jesuit priest, genocide is morally hideous, an evil expressed in forgetting God, and hence a new form of atheism. Karegeye asks several pertinent questions which merit consideration: 「Christians killing other Christians? How could Rwandan Christians who manifested commitment to their faith have acted with
such intense cruelty? How did ordinary people come to commit extraordinary evil…? Does the sin of genocide disturb the relationship between God and the perpetrators in official Catholic Church discourse? How can we explain the strange situation of priests involved in the crimes of genocide who are still running parishes in Western countries? Why are they protected by the Vatican against any legal proceedings?」 He concludes: 「The Church』s attitude towards genocide seems to suggest that the hierarchy of religious values is not usually in proportion to the hierarchy of moral standards.」

Generally, in Rwanda, the leadership of the Christian churches, especially that of the Catholic Church, played a central role in the creation and furtherance of racist ideology. They fostered a system which Europeans introduced and they encouraged. The building blocks of this ideology were numerous, but one can mention a few – first, the racist vision of Rwandan society that the missionaries and colonialists imposed by developing the thesis about which groups came first and last to populate the country (the Hamitic and Bantu myths); second, by rigidly controlling historical and anthropological research; third, by reconfiguring Rwandan society through the manipulation of ethnic identities (from their vague socio-political nature in the pre-colonial period, these identities gradually became racial). From the late 1950s, some concepts became distorted: thus democracy became numerical
democracy or demographic.

The philosophy of 『rubanda nyamwinshi』 a Kinyarwanda expression, which politically came to mean 『the Hutu majority』, prevailed after the so-called social revolution of 1959 ignored the basic tenets of democracy. In my view, recurrent genocides in Rwanda since 1959 were meant to maintain the 『Hutu majority』 in power, by killing the Tutsi. Distributive justice became equivalent to regional and ethnic quotas; and revolution came to mean legitimised genocide of the Tutsis.

Church authorities contributed to the spread of racist theories mainly through the schools and seminaries over which they exercised control. The elite who ruled the country after independence trained in these schools. According to Church historian Paul Rutayisire, the stereotypes used by the Hutu-dominated Rwandan government to dehumanise Tutsis, were also spread by some influential clergymen, bishops and priests, before and after the genocide. The Catholic Church and colonial powers orked together in organizing racist political groups like the Party for the Emancipation of the Hutu (Parmehutu).

Mouvement Révolutionnaire National pour le Dévelopment (MRND) was the party which in the mid-1970s had introduced and institutionalised policies of racial discrimination which they termed 「équilibre éthnique et régional」 (ethnic and regional equilibrium, a quota system). The Church fully supported the quota system, but on 30 April 1990, five Catholic priests from Nyundo diocese broke the silence. In a letter to the Church』s bishops in Rwanda, they called the quota system 『racist』 and urged that it was high time 「the Church of Jesus Christ established in Rwanda proclaimed aloud and tirelessly」 to denounce it, since it constituted 「an aberration」 within their Church. They maintained that the only sure justice in schools and employment was the one which only took account of individual capacities, regardless of people's origins, and that it was on this condition that the country could have citizens capable of leading it with competence and equity.

In conclusion, they said: 「The Church should not be the vassal of the scular powers, but it should be free to speak with sincerity and courage when it proves necessary.」 The authors of this letter were Fr.Augustin Ntagara, Fr. Callixte Kalisa, Fr. Aloys Nzaramba, Fr. Jean Baptiste Hategeka, and Fr. Fabien Rwakareke. All but the last two were killed during the genocide.

Within the Catholic Church, this discriminatory policy had long been in the seminaries. According to Fr. Jean Ndolimana, the enrolment of Tutsis in the Nyundo diocese was limited to 4%. On the school card, very seminarian had to indicate his father』s ethnic group. Instead of condemning those who were against the racist system, instead of playing an important role in institutionalising injustice by convincing their congregants to accept a morally reprehensible policy, Church leaders should have spoken out against racist discrimination. Regrettably the Church took the side of the political regimes, and thus was unable to exercise its prophetic role. It did not denounce political and social injustices, nor did it condemn the first mass killings, nor those which followed.

It is difficult to describe the position taken by the institutional Church just before and during the genocide. It is appropriate to take note of a declaration made by some 「Christians」 who met in London in June 1996: 「The church is sick. The historical roots of this sickness lie in part with the 「mother churches」. She is facing the most serious crisis in her history. The church has failed in her mission, and lost her credibility, particularly since the genocide. She needs to repent before God and Rwandan society, and seek healing from God.」 This diagnosis offers a good summary of the situation. The Church lacks a sense of remorse and therefore cannot repent; hence its active involvement, in my view, is the last stage of genocide – denial.

Twenty-nine Rwandan Catholic priests, from Goma, Zaire, wrote a letter to the Pope in August 1994, demanding that the Rwandan government hould allow all refugees home and then hold a referendum to determine the country』s political future. The authors of this letter had no good programme for the country. All they wanted was to hold in contempt the Pope』s acknowledgment of the genocide. As early as 15 May 1994, the Pope had declared that the massacres in Rwanda were indeed genocide.

The priests wrote to the Pope: 「Everybody knows, except those who do not wish to know or understand it, that the massacres which took place in Rwanda are the result of the provocation of the Rwandese people by the RPF.」 These priests, contaminated by the genocidal ideology, placed His Holiness the Pope in the category of 「those who did not wish to know,」 to cover up their own shortcomings and those of the government they served.

Accepting failure is a virtue. Even so, it is difficult for institutions like the Catholic Church that are known to command respect world wide – above all when such institutions, have been party to policies of racial iscrimination and genocide. The Church decided to adopt silence and slander as defence mechanisms. The question is why the Vatican has accepted or tolerated such tendencies.

The call for remorse and repentance still seems unnecessary and roblematical for the Catholic Church. In March 1996, Pope John Paul II told the Rwandan people, 「The Church... cannot be held responsible for the guilt of its members that have acted against the evangelic law; they will be called to render account of their own actions. All Church members that have sinned during the genocide must have the courage to assume the consequences of their deeds they have done against God and fellow men.」

Had this been accepted and done, it would have helped to end a culture of impunity that has characterised Rwanda for more than thirty-five years. This could have been an established warning to anyone who harboured the archaic racist ideology. It could have acted as a deterrent to foreign mentors, warning that continuation of such politics contravenes the principle of natural justice and is liable to be punished by law. Thirdly, it offers the only premises on which durable reconciliation; rehabilitation and reconstruction could take place or be cemented.

I chose to write about the Catholic Church and the genocide in Rwanda because I would argue it was the only institution involved in all the stages of genocide. As a layperson, it is astounding to hear about the 「love, truth and trust」 that the Church has achieved in a country where genocide took more than a million lives in just a hundred days, and to see the institutional Church protecting, instead of punishing, or at least denouncing those among its leadership or in its membership who are accused of genocide.

There is no doubt that throughout the history of Rwanda, Church leaders have had ties with political power. The Church was also involved in the policy of ethnic division, which degenerated into ethnic hatred. In order to succeed in its mission of uniting people, the Church in Rwanda and elsewhere must examine its attitudes, practices, and policies that have too often encouraged ethnic divisions.

Church leadership should both be on the side of and be perceived to be on the side of justice and the victims of injustice rather than on the side of genocide perpetrators and deniers. The Church must remember what Dietrich Bonhoeffer said in his April 1933 essay, 「The Church and the Jewish Question」.

As he wrote, one way in which Churches could fight political injustices was to question state injustices and call the state to responsibility; another was to help the victims of injustice, whether they were church members or not. To bring an end to the machinery of injustice, he said, the Church was obliged not only to help the victims who had fallen under the wheel, but also to fall into the spokes of the wheel itself.

Since justice is an unavoidable integral element of the process of reconciliation, the Church should be among those asking that the perpetrators of genocide be brought to justice. If the Church contributes to the process of justice, unity can be re-established among Rwandans, in general, and among Christians, in particular. It is the only way that the Church can restore its credibility, and thus be what it is called to be: a witness to faith, hope and love, to truth and justice. Only in this way will the Catholic Church in Rwanda be able to help save the people of Rwanda –all the people - from future suffering and bloodshed.
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 樓主| 在美一方 發表於 2007-11-1 08:31 | 只看該作者
http://en.wikipedia.org/wiki/The_Church_and_the_Rwandan_Genocide

The Church and the Rwandan Genocide

The 1994 Rwandan Genocide resulted in the deaths of at least 800,000 people and destabilized much of the region. A greater proportion of Rwandans are Christian than in any other African country; According to the 1991 census, not less than 90% of the population was Christian, out of which 63% were Catholic, 19% Protestant and some 8% Adventist.[1] The role of national Christian churches, in particular the Roman Catholic Church, relating to the genocide has focused on three main issues: the role of the Church during the period of Belgian colonization in promulgating lasting racialist ideology and discrimination; accusations that the leaders of the Church in the early 1990s advocated for ethnic cleansing, and that many priests actively collaborated in or gave tacit approval to the killing; and that a backlash among the Rwandan population has resulted in increased conversions from Christianity to Islam, which is seen as a less violent religion.

.....

The genocide
A Human Rights Watch report notes that the leaders of the Church refrained from condemning the genocide. Four days after the genocide began, the Catholic church issued a statement asking its followers to support the new government. Similarly, Archbishop Augustin Nshamihigo and Bishop Jonathan Ruhumuliza of the Anglican Church acted as spokespersons for the government in a news conference, blaming the rebel Rwandan Patriotic Front for the genocide. The lack of a clear stance from the leadership resulted in many clergy members continuing to attend local security committee meetings, in their roles as prominent members of the community, despite the work of those committees in organizing the mass killings. It further allowed politicians and propagandists to claim divine inspiration for the genocide; interim president Théodore Sindikubwabo assured listeners in a speech that God would help them against the "enemy". Many clergy did not protect civilians who sought their help, either out of fear for personal repercussions or out of desire to see them killed. A smaller number actively incited the genocide. These include most prominently Seventh-day Adventist Church pastor Elizaphan Ntakirutimana, who was convicted by the International Criminal Tribunal for Rwanda. At the same time, some individual members of the religious community attempted to protect civilians, sometimes at great risk to themselves. For example, Mgr. Thaddée Ntihinyurwa of Cyangugu preached against the genocide from the pulpit and tried unsuccessfully to rescue three Tutsi religious brothers from an attack, while Sr. Felicitas Niyitegeka of the Auxiliaires de l』Apostolat in Gisenyi smuggled Tutsis across the border into Zaire until she was executed by a militant militia in retaliation.[3]



Post-genocide conversions from Christianity
One of the dramatic consequences of the genocide is the change of faith, among both Tutsis and Hutus, from Christianity to Islam. Vast majorities of both the Hutus and Tutsis were, as they still are today, Christians and for the most part members of the same Roman Catholic Church.

However, several factors led to conversion of many of the Tutsi survivors to Islam after the genocide. There are perhaps two major factors - one, the collaboration of the Christian clergy in the genocide had sullied their Christian faith irrepairably and two, the protection given to the Christian Tutsis by the Muslim community which had, at the time of the genocide, both Hutu and Tutsi members.

Although there were few documented cases of Muslim Hutus who were involved in the killings (one of most notable such cases is that of Hassan Ngeze), Hutu members of the Muslim community by and large did not participate in the genocide. Not only that, they were actively offering protection to the Tutsis. And no Tutsi Muslims died in the hands of Hutu Muslims.

The reasons for Tutsi conversions to Islam from Christianity are varied as given by the survivors - some converted in order to honour those who had protected them or their family members; others converted when they saw Islam being practiced by the Muslim family which had offered them protection, and some conversions are motivated by the desire to protect themselves from future killing sprees since Muslims were not targets in this genocide.

Whatever the reasons were, the genocide helped to introduce Islam to the broad and length of Rwandan society which traditionally had placed Islam on the fringe.

This change of faith has increased the percentage of Muslims in Rwanda from being around just 7 percent to about 14 percent.[citation needed]

For the Hutus who converted to Islam, the often repeated reason is that they wanted to ensure that they would never be associated with the genocide. There are at least two other equally plausible reasons for at least some of the conversions: the stories of Muslim heroism and humantarianism provoked many of the Hutus to learn about Islam and in that process discover a faith which satisfy them, and that these Hutus had to find an alternative faith after they were shocked by the role which the local institutions representing their old faith played in the genocide.[4]
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Crossing 發表於 2007-11-1 09:10 | 只看該作者

回復 #5 在美一方 的帖子

人權觀察這麼臭名昭著的組織說的話可信度很低。不過,在一個瘋狂屠殺並內戰的背景下,教會的立場很難把握。
盧安達人也沒有把屠殺歸咎於基督教。可以看看中國官方報道的紀念性文章。http://news.xinhuanet.com/world/2004-04/07/content_1405067.htm
2004年盧安達總統說西方國家對盧安達大屠殺負有責任,因為西方國家本來有能力制止屠殺,但是它們卻袖手旁觀。他對美國、法國、比利時和英國進行了批評和指責。http://news.xinhuanet.com/world/2004-04/08/content_1406846.htm
如果教會要為大屠殺負責的話,那責任也比不上普遍認為的美國的不干涉態度是造成屠殺的重要原因。
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 樓主| 在美一方 發表於 2007-11-1 10:05 | 只看該作者

回復 #6 Crossing 的帖子

我引用的三篇之中,只有第二篇與您說的這個組織有關。您可以引用並相信新華社的,我也可以用《三聯》、華盛頓郵報和紐約時報的,還有wiki的。
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confuse 發表於 2007-11-1 12:29 | 只看該作者
原帖由 Crossing 於 2007-11-1 09:10 發表
人權觀察這麼臭名昭著的組織說的話可信度很低。不過,在一個瘋狂屠殺並內戰的背景下,教會的立場很難把握。
盧安達人也沒有把屠殺歸咎於基督教。可以看看中國官方報道的紀念性文章。http://news.xinhuanet.com/world/2004-04/07/content_1405067.htm
2004年盧安達總統說西方國家對盧安達大屠殺負有責任,因為西方國家本來有能力制止屠殺,但是它們卻袖手旁觀。他對美國、法國、比利時和英國進行了批評和指責。http://news.xinhuanet.com/world/2004-04/08/content_1406846.htm
如果教會要為大屠殺負責的話,那責任也比不上普遍認為的美國的不干涉態度是造成屠殺的重要原因。

提供了不利於自己的證據,這話的可信度必須很低。否則如何圓場?
閃躲不過去了就推卸責任,指責他人,好手段。
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鄉下人進城 發表於 2007-11-1 15:48 | 只看該作者
「如果沒有基督信仰的保守,種族完全滅絕也說不定」?呵呵,真是無知者無畏啊!「基督信仰的保守」在歷史上重複上演迦南屠城的次數還少嗎?用這種方式來「保守」基督信仰,實在太榮耀基督教吹得滿世界都震天響的悔罪精神了,應該大大地鼓勵,呵呵
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coolermaster 發表於 2007-11-1 16:05 | 只看該作者
說得很好!真是榮耀耶和華啊!
crossing你這麽賣力的宣揚你的主的慈愛和公義,估計你的主一定非常喜悅你,很快就會接你上天堂,好讓你釋勞主懷了
五千年的中華文明孕育了我這個小人物,而我則以此為榮。

《娶四個老婆的感覺》 -- 請看在美一方的網站
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coolermaster 發表於 2007-11-1 16:14 | 只看該作者
原帖由 Crossing 於 2007-11-1 09:10 發表
人權觀察這麼臭名昭著的組織說的話可信度很低。不過,在一個瘋狂屠殺並內戰的背景下,教會的立場很難把握。
盧安達人也沒有把屠殺歸咎於基督教。可以看看中國官方報道的紀念性文章。

啊噢!
你不是一直都對中國官方的言論深惡痛絕而對西方社會的所有言行奉若圭臬的嗎?
怎麽今天顛倒過來了?
五千年的中華文明孕育了我這個小人物,而我則以此為榮。

《娶四個老婆的感覺》 -- 請看在美一方的網站
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zgb9333 發表於 2007-11-1 18:23 | 只看該作者

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是啊,坐而論道誰都可以彬彬有禮的侃侃而談,到了生死關頭就知道信什麼管用了。現在看來,如果當時信伊斯蘭教的多一些,死的人就會少一些,反之,可能就滅族了。
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