Mary, Mother of Jesus · Updated August 15, 2026
Our Lady of Kibeho refers to a series of reported apparitions of the Virgin Mary experienced by seven visionaries in Kibeho, Gikongoro Province, Rwanda, beginning on November 28, 1981. Among these, the Catholic Church has recognized the experiences of three visionaries — Alphonsine Mumureke, Nathalie Mukamazimpaka, and Marie-Claire Mukangango — as credible. These events mark the only Vatican-approved Marian apparition on the African continent.
The reported apparitions began when Alphonsine Mumureke, a student at a Catholic girls' school, claimed to see a beautiful woman who identified herself as 'Nyina wa Jambo' (Mother of the Word). Alphonsine described the woman as wearing a white dress with a flowing veil. Over the following years, two other students, Nathalie Mukamazimpaka and Marie-Claire Mukangango, also reported similar visions. The visionaries described a series of appearances where they reportedly saw scenes of violence and rivers of blood, images they did not comprehend at the time.
Mary's messages, as reported by the visionaries, emphasized the importance of prayer, penance, and conversion. She reportedly warned of a future catastrophe, showing the visionaries disturbing images of violence and death. These visions were later interpreted as a forewarning of the Rwandan genocide that occurred in 1994. Mary urged the visionaries to spread her message in hopes of preventing such tragedies.
The Church's response included a thorough investigation led by Bishop Augustin Misago of Gikongoro, who established a commission to study the apparitions. The investigation involved reviewing the visionaries' testimonies, conducting psychological evaluations, and assessing the consistency of the reported messages. After 20 years of study, the Church officially approved the apparitions in 2001, acknowledging their supernatural character and significance.
Witnesses, including both skeptics and believers, observed the visionaries' extended ecstatic states, which included insensitivity to pain and prolonged periods without blinking. Although no scientific evaluations were conducted to substantiate these phenomena, the public nature of the events contributed to their credibility. Today, approximately 30,000 pilgrims visit the site annually, drawn by its spiritual significance and the Church's recognition of the apparitions.
The apparitions at Kibeho are the only Vatican-approved Marian apparitions in Africa and are noted for their prophetic visions of the Rwandan genocide, which occurred over a decade later.
Our Lady of Kibeho, the only approved Marian apparition in Africa, raises theological questions about the nature and purpose of prophecy in private revelations. Reported visions at Kibeho included warnings of rivers of blood and mass death, which were later interpreted as foretelling the Rwandan Genocide of 1994. A theological tension arises: if the prophecy was genuine, why did it not prevent the tragedy? This challenges the Church to consider the efficacy of prophetic warnings in private revelations and what role they play if the prophesied events are not averted.
Catholic theology defines private revelation as supernatural communications given to individuals, distinct from the public revelation found in Scripture and Tradition. The Church's approval of an apparition like Kibeho indicates that the messages contain nothing contrary to faith and morals, but Catholics are not required to believe in them. The approval does not certify the infallibility of the messages or their interpretation. In the case of Kibeho, the Church has recognized the apparitions as worthy of belief while emphasizing that private revelations do not add to the deposit of faith.
The apparitions at Kibeho have sparked ongoing debate within the Church over the role and interpretation of prophecy in private revelations. Some argue that the prophecy's failure to avert the genocide calls into question the purpose of such revelations. Others contend that the apparitions should be seen as calls for deeper spiritual conversion rather than as predictions of specific events. The debate touches on broader issues of how private revelations should be integrated into the life of the Church. As of now, the Church continues to recognize the apparitions, and pilgrims visit Kibeho as a site of spiritual reflection and conversion.
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