Martyred for Their Faith!

IT WAS very early on a Sunday morning. A mob of some 500 people surrounded a house in the village of Pangi, in Kivu province, Zaire. Christians sleeping peacefully in the home were rudely awakened by the noisy crowd and loud banging on the door. The outcome? Seven Christian men were dragged outside, mercilessly beaten and forced to march seven kilometers (4 mi) to the village of Kilungulungu in the heart of the forest.

There these peace-loving Christian men had their throats cut and one was mutilated. Their bodies were buried under a riverbed after the water had been dammed up for the occasion. Later the dam was unstopped, and the river flowed over their common grave, leaving no trace of the horrible event!

Why This Massacre of Innocents?

This massacre of faithful witnesses of Jehovah was the climax of a wave of persecution that began in 1978 throughout the part of Kivu region dominated by the Rega tribe. Why did the massacre take place? Because Jehovah’s Witnesses refuse to comply with “Kimbilikiti.” Leaders of this ancestral religion of the Waregas believe that the Witnesses represent the greatest threat to their whole tribal structure and must therefore be eliminated.

From 1978 to 1983 several Kingdom Halls of Jehovah’s Witnesses were burned down by fanatical members of this cult. They threatened many Witnesses, chased them away from their homes, and confiscated their belongings. Often efforts were made to liquidate the Witnesses by means of sorcery and spells. Since none of these measures proved successful, the persecutors resorted to brutal mass murder.​—Compare Numbers 23:23.

The Horrifying Incident

Let us, however, take a closer look at those tragic events of Sunday, August 14, 1983. Looking at the 1983 Yearbook of Jehovah’s Witnesses, how appropriate are the text and comment for that day! The day before the murder of the seven faithful Christian men, most members of the little congregation of Jehovah’s Witnesses at Pangi had walked from surrounding villages to attend their usual Saturday meeting. They all stayed overnight so as to be on hand for their Sunday morning meeting for worship. Seven people stayed in the house of Kalumba Malumalu, a full-time minister and the presiding overseer of the congregation. That made a total of 11, including Brother Malumalu, his wife, and their 2 small children. Five others found lodging in the home of Brother Kikuni Mutege.

After the Saturday meeting, the Witnesses spent a pleasant evening around a fire, singing Kingdom songs and telling experiences. They noticed that small groups of people kept drifting by with unusual regularity, all of them heading in the direction of a village two kilometers (1.2 mi) from Pangi. How could the Witnesses know what that gathering of their enemies would mean?

At about five o’clock the next morning the house of the presiding overseer was surrounded by a crowd headed by Group Chief Mulamba Musembe. It was demanded that Brothers Kampema Amuri and Waseka Tabu accompany them to the Chief of the Collectivity (Katunda Banangozi) in order to perform “Salongo” (obligatory community work for the maintenance of roads, bridges, and the like). Brother Kampema politely explained that an arrangement already had been made with Chief Katunda to do the work on the following day. But the Group Chief chose to view this reply as disrespectful and ordered that Brother Kampema be beaten. This was followed by an order to beat the other brothers.

At that point the mob realized that “pastor” Kalumba Malumalu (the presiding overseer) had gone back into his house. So they all pushed against the house until they broke through one wall. At that, several of them rushed inside to find Brother Malumalu. In the ensuing scuffle the sisters were manhandled, but they and their children managed to flee to the local police chief for protection.

Meanwhile, two brothers staying at the other house were able to escape. One of them (Hemedi Mwingilu) hid in an unfinished house and witnessed the incident. The other brother (Lulima Kazalwa) fled into the forest.

Finally, seven brothers were seized, beaten, and taken away with their hands bound. During the entire five-kilometer (3-mi) march to the forest near Kilungulungu, they were bullied and struck by their captors. Although the brothers were barely conscious upon arrival there, they were determined not to compromise their faith​—and that even though their death was evidently imminent. They met death bravely and with dignity, as have so many other faithful Christians of ancient and modern times.​—Matthew 24:9; Revelation 2:10.

One other brother, Amisi Milende, was murdered shortly thereafter. He was away on a trip to Kama, but men sent there arrested him and brought him bound to Binyangi (15 kilometers [9 mi] from Pangi) to appear before Kibonge Kimpili, another Group Chief. While awaiting the Chief’s arrival, this zealous Witness encouraged one of his cousins spiritually and told his persecutors that although he was about to die, he would only be waiting for Jehovah God to resurrect him on this earth that was to become a paradise. This faithful young man was put to death by several men. His own uncle was an accomplice in this; he was especially bitter because two of his sons had become Jehovah’s Witnesses through Brother Milende’s assistance. In fact, these two sons, Malala Ramazani and Akilimali Walugaba, were among the seven other Witnesses slaughtered!

What of the Survivors?

These terrible events resulted in the murder of eight men who left behind widows and orphans. The survivors and the other local Witnesses and interested people became objects of increased hatred. So they eventually fled to Kindu, the nearest large town, and were well cared for by members of the three congregations of Jehovah’s Witnesses there. The Watch Tower Society’s branch office in Kinshasa also helped these bereaved ones by sending them clothing, blankets, and money. This loving aid was greatly appreciated and resulted in a fine witness to unbelieving family members and other observers. (John 13:34, 35; James 1:27) Governmental authorities also intervened. The perpetrators were arrested and judicial measures were taken against them.

These shocking incidents raise many questions. What kind of religion is Kimbilikiti? Of what nature are beliefs and practices that could prompt this kind of persecution? And why should only Jehovah’s Witnesses and no other religion be the object of such hatred?

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Village of Pangi

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Path to execution site

Unraveling the Mystery of Kimbilikiti

KIMBILIKITI is the ancestral religion of the Rega tribe in Kivu province, situated in east-central Zaire. Rega men hunt in the dense forests, the women fish in the rivers, and families cultivate the land. But the lives of all are completely dominated by Kimbilikiti, the great tribal spirit to whom they must show implicit obedience. And they must jealously guard all secrets associated with devotion to him, for divulging any of these is punishable by immediate death. In fact, any protest over the death of a family member at the hands of Kimbilikiti likewise results in immediate execution.

How did this powerful religion get its start? For an answer, we must look to the past.

A Mystery in the Making

According to legend, very far back in tribal history a certain man had three sons. Katima Rega, the firstborn, was an ugly dwarf, so handicapped that he was unable to get married. Mentally, however, he was extremely bright and possessed a very fertile imagination. He enjoyed eating to the point of gluttony. To help him get food without working, he invented some simple flutelike bamboo instruments that produced weird sounds. He also fashioned a flat, boat-shaped piece of wood with a cord attached to one end. When this device was twirled rapidly above one’s head, it produced a loud, eerie, whirring sound.

This legendary inventor first tried his devices on his two nephews, convincing them that the sounds came from a spirit and thus frightening them into stealing food and tobacco for him from his two brothers. Deciding to enlarge his field of activity, he hid in the bush and waited for the women to catch fish and put them in baskets. Then he manipulated his instruments, causing the women to return to the village in terror, leaving behind their catch.

At first, the reports of the panic-stricken women were doubted. But when the same situation kept recurring and the villagers no longer had fish to eat, the men cautiously closed in on the “demon-animal,” only to find that it was Katima Rega. Some wanted to kill him on the spot, but others concluded that what he had devised was very clever and voted to adopt “the voice” as their tribal spirit. It would be guarded as a secret and would be a mystery to all the uninitiated. Every member of the tribe would have to obey all orders, instructions, and decrees coming from “the voice,” the spirit of the forest. But what should it be called? All agreed when a wise elder suggested “Kimbilikiti.”

Thus the Rega tribal religion was born. An entire framework of rules, practices, and superstitions was built up around that simple beginning. In time, three other invisible “spirits” were added as associates of Kimbilikiti. Kabile, sometimes considered his sister and at other times his wife, was a very beautiful and extraordinary woman. All adolescent males are supposed to be miraculously circumcised through sex relations with her! Twamba, a younger brother of Kimbilikiti, is said to have such strength that he can produce storms, cause houses to collapse, and so forth. His “voice” is heard through the whirring of the boat-shaped piece of wood! The third spirit is Sabikangwa, or Mukungambulu. He is another younger brother of Kimbilikiti and appears to play the role of his messenger.

Secret Initiation Rites

In the visible realm, Kimbilikiti is represented by a hierarchy of high priests (the wise Bami). One of them, called Mukuli, presides over circumcision rites. Kitumpu, another high priest, acts as doctor and actually does the circumcising of adolescents. A third, Kilezi, takes care of the newly circumcised boys. The role of mediator between the initiation camp and the ordinary villagers is played by the Bikundi, a group of those already initiated.

The initiation rites (called Lutende) are held deep in the forest, the supposed dwelling of Kimbilikiti. Strict secrecy shrouds these rites, and any female (animal or human) venturing near the spot is strangled immediately! On initiation day, great festivities are held in the various villages, with nonstop games and dancing from early morning. This is designed to test the resistance of the young boys who will be initiated. Afterward, they listen to the history of Kimbilikiti, complete with all the myths built up over the years. The boys are made to believe that Kimbilikiti and his sister-wife Kabile are real persons. These youngsters are told to prepare themselves to struggle with Kabile, after which they will have sexual relations with her and be miraculously circumcised. If any of them fails these two tests, Kabile will angrily complain to Kimbilikiti, who will liquidate the offender!

Once in the forest, however, the boys see none of the things they were told. Instead, the three high priests (Mukuli, Kitumpu, and Kilezi) seize each one in turn and perform the circumcision. That, they say, is the struggle with Kabile! If a boy should not heal properly before the appointed time for him to return to the village, he is strangled and disposed of, for such a condition would destroy the myth of miraculous circumcision following relations with beautiful, supernatural Kabile.

Despite such high esteem for Kabile, during the initiation ceremonies the boys are taught vile sex expressions to be pronounced against women, including their own mothers and sisters. When the initiates return to their villages, women are forced to appear almost naked and walk on their knees and dance before them and to be objects of their newly learned insults.

During the initiation periods, the Bikundi (those already initiated) go from village to village extorting food or possessions. Families are forced to give whatever is asked for Kimbilikiti and those away at the initiation camp. Roads are even blocked and passersby are obliged to pay what the devotees of Kimbilikiti demand. Perpetuated in this way is the original objective of “the voice”​—getting food without working for it.

In reality, then, what is Kimbilikiti? A hoax built around some pieces of bamboo! To uphold it, however, a system of terror has been devised with fear of death as the basic instrument. (Hebrews 2:14, 15) The other tools are superstition, greed, and obscenity. And all of this is maintained by a hierarchy of high priests. But how could this have any bearing on persecution experienced by Jehovah’s Witnesses?

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Kimbilikiti “flutes”

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Integrity-keeping Witnesses in the Pangi area

Persecuted for Telling the Truth

JEHOVAH’S WITNESSES do not support the beliefs and practices of Kimbilikiti, for these run counter to Scriptural principles. The Witnesses have been set free by the truth found in God’s Word the Bible. (John 8:31, 32) Hence, they refuse to allow their sons to be circumcised according to the initiation rites of Kimbilikiti. The Witnesses also refuse to give food, money, or goods demanded during initiation periods, and their women do not participate in compulsory fishing sessions organized for the same purpose.

Interestingly, in connection with the slaughter of the Witnesses mentioned earlier, the state prosecuting attorney said this in his recommendation to the court: ‘Certain Warenga who in the past participated in the rites of Kimbilikiti and know the secrets are now associated with Jehovah’s Witnesses. They have revealed the secrets, particularly those that concern the nonexistence of the spirit called Kimbilikiti. Consequently, they have exposed the falsity of the offerings demanded by the said spirit who, according to Jehovah’s Witnesses, is a vast deception organized by the old men that direct the ceremonies.’

As individuals of the Rega tribe accept genuine Bible teachings, superstition and fear of death are replaced by truth and the resurrection hope. (John 5:28, 29) Insults to mothers, wives, and sisters yield to respect for women.​—Ephesians 5:21–6:4; 1 Timothy 5:1, 2.

In striking contrast, the many churches and missions of Christendom allow their members to practice tribal religion under a thin veneer of so-called Christianity. In fact, many priests and high priests of Kimbilikiti are considered loyal, respected members of the various churches. How unlike the attitude of the apostle Paul! He wrote: “Do not become unevenly yoked with unbelievers. For what fellowship do righteousness and lawlessness have? Or what sharing does light have with darkness? . . . And what agreement does God’s temple have with idols?”​—2 Corinthians 6:14-16.

Very often, those with strong ties to both Kimbilikiti and the orthodox churches have stirred up trouble for Jehovah’s Witnesses. These opposers have been much like the idol makers of ancient Ephesus. They saw their trade jeopardized by Paul, who proved that ‘the ones made by hands are not gods.’ (Acts 19:23-28) The same principle applies to the truth that the spirit Kimbilikiti does not exist.

Jehovah’s Witnesses feel an obligation to make known such truths as these. Of course, because of speaking the truth, they have sometimes suffered persecution. But what can be learned from their faithful endurance?

Truth and Faith Prevail

JEHOVAH’S WITNESSES are determined to worship God “with spirit and truth.” (John 4:23, 24) Yes, the Bible message they declare does expose error, but like the apostle Paul they ask: ‘Have we become your enemies because we tell you the truth?’ (Galatians 4:16) Of course not! These Christians love their neighbors and want them to enjoy the spiritual freedom that only the truth makes possible.​—John 8:32.

The Witnesses are also determined to maintain strong faith, even if they are persecuted for speaking the truth. Indeed, the faith of the humble Christians in Pangi provides evidence that with Jehovah’s help his servants can maintain integrity to him down to the end. That may be the final end of this wicked system of things or one’s own death in faithfulness, perhaps in the face of cruel, religiously inspired persecution.​—Matthew 24:13.

Faith in Action

Those lovers of truth massacred in Kivu province were not the only ones manifesting strong faith. For example, consider Bingimeza Bunene, an elderly sister. Two of her sons, Malala Ramazani and Akilimali Walugaba, were among those murdered at Pangi. Moreover, tribal elders persuaded her husband to join the killers of his nephew, Amisi Melende. When her two sons and her nephew were murdered, she was abandoned by her entire family, including her husband. However, she took comfort in the psalmist’s words: “In case my own father and my own mother did leave me, even Jehovah himself would take me up.” (Psalm 27:10) Her brothers and sisters in the faith welcomed and consoled her, with loving reminders of the wonderful resurrection hope.

This sister’s husband, Ramazani Musombwa, was imprisoned for involvement in the death of his nephew, but eventually was released. Afterward, he admitted being impressed by his wife’s courageous stand and the love that fellow Witnesses showed her and the bereaved daughters-in-law. Now he expresses great regret and is accompanying his wife to meetings of Jehovah’s Witnesses. Because of his complete change, he has become the object of much criticism and mockery but is determined to serve Jehovah from now on.

All the other bereaved young widows were rejected by their families due to fear of death at the hands of Kimbilikiti. These young women all stood firm and refused to renounce their faith in Jehovah. They were taken in by their fellow believers and have experienced what Jesus foretold in saying: “No one has left house or brothers or sisters or mother or father or children or fields for my sake and for the sake of the good news who will not get a hundredfold now in this period of time, houses and brothers and sisters and mothers and children and fields, with persecutions, and in the coming system of things everlasting life.”​—Mark 10:29, 30.

Faith and Truth Have Prevailed

Today, the circumstances of Jehovah’s Witnesses in the Pangi area are back to normal. All the bereaved ones and interested people obliged to flee to other villages and towns have returned to their homes. Once again the Witnesses are preaching the Kingdom message there, with renewed zeal and determination. Despite everything they have undergone, they are like ‘the brothers who felt confidence by reason of Paul’s prison bonds and were showing all the more courage to speak the word of God fearlessly.’​—Philippians 1:14.

Of course, there is sadness over the massacre of all eight faithful Christian men of the Pangi Congregation. But another pioneer minister now serves as presiding overseer, and Jehovah’s people there in the heart of Africa have confidence in God’s love for them through Christ, as expressed in Paul’s words: “Who will separate us from the love of the Christ? Will tribulation or distress or persecution or hunger or nakedness or danger or sword? . . . To the contrary, in all these things we are coming off completely victorious through him that loved us.”​—Romans 8:35-39.

However, why would Jehovah permit the murder of these faithful witnesses? In today’s violent world, there have been many cases where Jehovah obviously protected his people. In doing so, he demonstrates how he can bring them safely through the “great tribulation.” (Matthew 24:21; Isaiah 26:20) But, just as Jesus stated at John 16:1-3, there may be occasions when he permits opposers to go to the extent of actually killing individuals among Jehovah’s Witnesses. Their keeping integrity in such situations, as our faithful brothers did in Kivu province, serves as a witness and as proof that God’s servants are determined to keep integrity even to the death.​—Job 27:5; Proverbs 27:11.

We are reminded of the great witness that resulted after the death of the first-century martyr Stephen. (Acts 8:1-8) So it may be that the dreadful massacre will cause many of the Rega tribe and others in Zaire and elsewhere to give Bible truth serious thought. How happy Jehovah’s Witnesses will be to help such honest-hearted people to break free from the fear and superstition attached to the religion of Kimbilikiti! And what freedom will be enjoyed by all who embrace God’s wonderful truth!

Perpetrators Pay the Penalty

WHEN reports of the massacre reached Kinshasa, government authorities took steps to ensure that justice would be done. For this, the authorities are to be commended.

Trucks and military personnel were dispatched to the region. Eventually, the perpetrators were rounded up and brought to trial in the district court of Kindu, Kivu.

Judging the case was not easy, for the judges experienced constant threats and pressure to pervert justice. Huge bribes were offered to them. When the guilty verdict was handed down, they even received an anonymous letter saying that Kimbilikiti would avenge himself upon them.

Interestingly, even during the trial the defendants insisted that Kimbilikiti was a spirit and that this spirit pushed them to act. During the hearing, Judge Tumba wisely arranged for the Kimbilikiti instruments to be sounded within earshot of the courtroom. He reasoned that if Kimbilikiti was a spirit, the sound of the instruments would have no effect on the Rega people in the courtroom. The result? When the weird sounds were produced, there was an uproar in the courtroom. The women fled in terror, fearing that they might see Kimbilikiti and be put to death. The men hung their heads in shame and left the courtroom, leaving behind only the defendants, the court personnel, and some spectators not of the Rega tribe. So once again Kimbilikiti was exposed as a superstitious hoax holding the Rega people in captivity.

The Kindu court sentenced to death six of those directly responsible for the murders. A number of others received prison sentences and fines. Additionally, some compensation was ordered for the bereaved widows. (The sentences were appealed to a higher court at Bukavu, Kivu.)

The responsible action of the authorities calls to mind the apostle Paul’s words: “Those ruling are an object of fear, not to the good deed, but to the bad. . . . [The authority] is God’s minister, an avenger to express wrath upon the one practicing what is bad.” (Romans 13:1-4) Thus Jehovah’s Witnesses continue to make “supplications, prayers, intercessions, offerings of thanks . . . concerning all sorts of men, concerning kings and all those who are in high station; in order that we may go on leading a calm and quiet life with full godly devotion and seriousness.” Paul added: “This is fine and acceptable in the sight of our Savior, God, whose will is that all sorts of men should be saved and come to an accurate knowledge of truth.”​—1 Timothy 2:1-4.

As a result of these events in Pangi, we are convinced that many sincere Rega people will “come to an accurate knowledge of truth” and will thus be freed from the bondage of superstitious deception. For these and other honest-hearted people around the earth, Jehovah’s Witnesses will continue to search. We are delighted, indeed, to act in faith and share Kingdom truth with all lovers of righteousness, even to the remotest parts of Africa.