In four horrific months in 1994, at the urging of the Rwandan government, the poorer Hutu majority took up bayonets and machetes and committed genocide against the wealthier Tutsi minority. In the wake of this unspeakable tragedy, nearly a million people had been murdered.
In August of 2003, driven by overcrowded prisons and backlogged court systems, 50,000 genocide criminals, people who had already confessed to killing their neighbors, were released again into society. Murderers were sent back to their homes, back to neighborhoods literally destroyed at their own hands, to live beside the few surviving relatives of the very men, women, and children they killed.
With eyes still bloodshot at visions of a genocide it failed to see, the world still watches Rwanda, looking with a sense of foreboding, wondering what happens when a killer comes home; what happens when victims, widows, orphans, and murderers look each other in the eyes again; what happens when the neighbor who killed your family asks to be forgiven. For the people of Rwanda, the description of the Hebrew prophet is a reality with which they live: “And if anyone asks them, ‘What are these wounds on your chest?’ the answer will be, ‘The wounds I received in the house of my friends’” (Zechariah 13:6). How does a culture bear the wounds of genocide?
For Steven Gahigi, that question is answered in a valley of dry bones which cannot be forgotten. An Anglican clergyman who lost 142 members of his family in the Rwandan genocide, he thought he had lost the ability to forgive. Though his inability plagued him, he had no idea how to navigate through a forgiveness so costly. “I prayed until one night I saw an image of Jesus Christ on the cross…I thought of how he forgave, and I knew that I and others could also do it.”(1) Inspired by this vision, Gahigi somehow found the words to begin preaching forgiveness. He first did this in the prisons where Hutu perpetrators sat awaiting trial, and today he continues in neighborhoods where the victims of genocide live beside its perpetrators. For Gahigi, wounds received in the house of friends can only be soothed with truth-telling, restitution, interdependence, and reconciliation, all of which he finds accessible because of Christ.
In fact, the work of reconciliation that is taking place in Rwanda in lives on every side of the genocide may be difficult to describe apart from the cross of Christ. While it is true that forgiveness can be explained in therapeutic terms, that the act of forgiving is beneficial to the forgiver, and forgiveness releases the victim from the one who has wronged them, from chains of the past, and a cell of resentment; what Rwandans are facing today undoubtedly reaches far beyond this. While forgiveness is certainly a form of healing in lives changed forever by genocide, it is also very much a form of suffering. Miroslav Volf, himself familiar with horrendous violence in Croatia and Serbia, describes forgiveness as the exchange of one form of suffering for another, modeled to the world by the crucified Christ. He writes, “[I]n a world of irreversible deeds and partisan judgments redemption from the passive suffering of victimization cannot happen without the active suffering of forgiveness.”(2) For Rwandans, this is a reality well understood.
And for Christ, who extends to the world the possibility of reconciliation by embodying it, this suffering, this willingness to be broken by the very people with whom he is trying to reconcile, is the very road to healing and wholeness. “More than just the passive suffering of an innocent person,” writes Volf, “the passion of Christ is the agony of a tortured soul and a wrecked body offered as a prayer for the forgiveness of the torturers.”(3) There is no clearer picture of Zechariah’s depiction of wounds received at the house of friends than in a crucifixion ordered by an angry crowd that lauded Christ as king only hours before. And yet, it is this house of both murderous and weeping friends for which Jesus prays on the cross: Father, forgive them, for they know not what they do.
Far from the suggestion of a moralistic god watching a world of suffering and brokenness from a distance, the costly ministry of reconciliation comes to a world of violence and victims through arms that first bore the weight of the cross. For Steven Gahigi, who facilitates the difficult dialogue now taking place in Rwanda, who helps perpetrators of genocide to build homes for their victims’ families, forgiveness is indeed a active form of suffering, but one through which Christ has paved the hopeful, surprising way of redemption. Today, wherever forgiveness is a form of suffering, Christ accompanies the broken, leading both the guilty and the victimized through valleys of dry bones and signs of a coming resurrection.
Jill Carattini is managing editor of A Slice of Infinity at Ravi Zacharias International Ministries in Atlanta, Georgia.
(1) Johann Christoph Arnold, Why Forgive? (Maryknoll, New York: Orbis books, 2010), 202.
(2) Miroslav Volf, Exclusion and Embrace (Nashville: Abingdon, 1996), 125.