The genocide against the Tutsi, which took place in 1994, was not only a political crime but also a profoundly manipulative and ideological battle, where religious references were twisted to lend a veneer of moral and divine justification to the atrocities committed. Politicians and propagandists used the bible, a sacred book for Christians, to galvanise support for their genocidal agendas, showing how religious rhetoric can be co-opted to serve the most heinous purposes. The manipulation of religious language by Hutu extremists can be traced back to the late 1950s. One of the earliest examples was Joseph Gitera's proclamation of the Ten Hutu Commandments in September 1959. These commandments were a set of guidelines that sought to establish the Hutu identity in opposition to the Tutsi, portraying the latter as the eternal enemies of the Hutu. Gitera's use of the term commandments was a deliberate appropriation of biblical language, designed to imbue his divisive ideology with an appearance of divine authority. Gitera’s commandments were later echoed and updated upon by Hassan Ngeze in December 1990 in the infamous Kangura magazine. Ngeze's version, also called the Ten Hutu Commandments, was a Decalogue—even more explicit in its call for Hutu solidarity against the Tutsi. It was an alarming document that laid the groundwork for the genocide that would follow. By cloaking their hate-filled messages in the language of the Bible, Gitera and Ngeze sought to present their ideology as not only legitimate but also ordained by God. Mugesera and Mugenzi as preachers One of the egregious example of using the Bible to incite genocide is found in Léon Mugesera’s infamous speech at Kabaya on November 22, 1992. Mugesera, a fervent Hutu Power advocate, was adept at blending political rhetoric with religious allusions to galvanize support for the extermination of the Tutsi. In what became known as the “machete sharpening” speech, Mugesera sounded like a devout Christian, making numerous references to the Bible. However, his interpretation was far from orthodox; he adapted apocalyptic and punitive passages to convince his audience of the moral imperative to commit violence. One particularly perverted biblical reference in his speech was to the well-known Christian teaching found in the Gospel of Matthew: “But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also” (Matthew 5:39). Mugesera twisted this teaching to fit his agenda, stating: “In the gospel it is written that if someone slaps you on the cheek, give the other one so he can hit it as well. I am telling you that this gospel has changed in our movement. If someone slaps you on the cheek, hit him twice on the other, so he will fall to the ground and will not be able to regain consciousness.” By distorting this fundamental Christian message of non-violence and forgiveness, Mugesera effectively redefined Christian doctrine to encourage pre-emptive and disproportionate retaliation against the Tutsi, thus presenting the Hutu cause as not only just but divinely sanctioned. Mugesera’s rhetoric also included a chilling reference to a passage from the Gospel of John, manipulating it to incite direct violence against those associated with the Tutsi. He pronounced a death sentence on families whose children were joining the ranks of the rebel Rwandan Patriotic Front (RPF), urging the population to punish them by “exterminating this rabble.” He once again made reference to the Bible, saying: “I tell you in all truth, as it says in the Gospel, when you allow a serpent biting you to remain attached to you with your agreement, you are the one who will suffer.” This analogy painted the Tutsi as serpents—deadly creatures that, if tolerated, would bring about the ruin of the Hutu, thereby justifying their extermination as a necessary act of self-defense. Around March 1994, a mammoth political rally took place at Nyamirambo Stadium, organized by the ruling MRND party and led by its president, Ngirumpatse Mathieu. At this rally, Justin Mugenzi, the president of the Liberal Party’s Hutu-Power faction, delivered a speech that chillingly invoked the Bible to justify the violent exclusion and persecution of the Tutsi people. Mugenzi warned those who challenged the benefits of the 1959 Hutu Revolution, stating that bazabona ishyano, which translates to “they will experience a tragedy.” This phrase became notorious, echoing the ominous tone of Isaiah 5:20, which reads: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter.” Mugenzi’s invocation of Isaiah was not a mere coincidence but a deliberate act of framing his genocidal message within the moral authority of scripture. By referencing Isaiah, Mugenzi sought to align the political narrative of Hutu supremacy with a divine condemnation of the Tutsi, presenting them as agents of evil who were subverting the natural order established by the 1959 revolution. This misappropriation of scripture not only provided a spiritual justification for violence but also sought to absolve the perpetrators by presenting their actions as a righteous battle against evil. The impact of religious manipulation The strategic use of biblical quotations by Mugenzi and Mugesera highlights a broader trend in the Rwandan genocide, where religious language was co-opted to serve the political objectives of Hutu extremists. By invoking scripture, these leaders sought to frame the genocide not merely as a political or ethnic conflict but as a divinely ordained mission to protect and purify the Hutu nation. This manipulation of religious texts served several purposes: First, by aligning their messages with biblical passages, genocidal leaders provided a moral framework that portrayed the extermination of the Tutsi as a righteous act. This moral veneer helped to alleviate the psychological burden of killing for many perpetrators, who could see their actions as fulfilling a divine mandate rather than committing a crime. Secondly, religious rhetoric—especially in a deeply Christian country like Rwanda, had the power to resonate with a wide audience. By couching their messages in familiar and authoritative biblical language, leaders like Mugenzi and Mugesera were able to rally broader support for their genocidal agenda, appealing to the religious sensibilities of the masses. Thirdly, the use of biblical imagery—such as the serpent analogy—served to dehumanize the Tutsi, portraying them as embodiments of evil that needed to be eradicated. This dehumanization was crucial in facilitating the mass violence, as it stripped the victims of their humanity and recast them as existential threats to the Hutu community. Lastly, by twisting fundamental Christian teachings, such as the principles of forgiveness and non-violence, into calls for brutal retaliation and extermination, leaders like Mugesera corrupted the very essence of the Christian message. This distortion not only betrayed the faith of many Rwandans but also left a lasting scar on the role of religion in the country’s social and moral fabric. The speeches of Justin Mugenzi and Léon Mugesera illustrate the perils of interpreting scripture through the lens of political and ethnic hatred, turning messages of hope and redemption into calls for bloodshed. Their rhetoric shows that when religion is weaponised, it can become a powerful tool of manipulation, capable of inciting even the most unthinkable atrocities. It is crucial to recognize the importance of safeguarding the integrity of religious teachings and resisting any attempts to use them as a justification for violence and division. @TomNdahiro
