FROM DOUBT TO DEEP FAITH

The Touch that Transformed

Imagine that intimate, unforgettable scene in John’s Gospel (20:24–29):
The Risen Christ stands before His disciples, but Thomas was not there the first time. When the others tell him, he boldly says, “Unless I see… unless I touch… I will not believe.”

A week later, Jesus returns. He does not rebuke Thomas. Instead, with mercy and tenderness, He invites: “Put your finger here… stretch out your hand and touch…” And Thomas, overwhelmed by this grace, utters one of the greatest declarations of faith in all of Scripture: “My Lord and my God!”

This touch transformed his heart. It was not merely the physical contact, but the encounter with the living Christ—wounded, risen, real—that changed doubt into devotion, fear into faith, and a disciple into a missionary.

For us too, this image speaks. This one moment—this touch—is not just the image of one man’s conversion. It is the image of our human journey. Like Thomas, many of us need to see, touch, ask, think, and question. Jesus does not reject that. He gently leads Thomas from questioning to belief, from fear to faith, from doubt to mission. We are not scolded for our questions. Like Thomas, we are invited to seek, to touch, to believe. This scene is our story—a journey from distance to intimacy, from hesitation to conviction.

Faith That Sees Beyond

The life of St. Thomas, as seen in the Gospels, reveals a deeply human apostle—courageous in action, sincere in questioning, and committed to seeking truth. Among the apostles, he stands out for his bold willingness to die with Jesus saying, "Let us also go, that we may die with Him" (Jn 11:16), his honest openness in moments of uncertainty. It was St Thomas who had the simplicity and honesty to ask Jesus, "Master, we do not know where you are going, how can we know the way?", and the Lord had responded "I am the Way, the Truth and the Life"(Jn 14:5).

Thomas insisted on personal encounter before belief in the Resurrection, "Unless I see the mark of the nails in His Hands and put my finger into His side, I will not believe" (Jn 20:25). Far from being merely a "doubter," Thomas reflects the spiritual journey of many—those who struggle, question, and long for authentic experience. His story consoles those with spiritual anxieties and inspires all to approach God with simplicity and conviction. Once his doubts were dispelled, he became a missionary of great zeal, travelling far to bear witness to Christ, ultimately laying down his life in martyrdom. In him, we find a model of faith that is tested, thoughtful, and transformative—a beacon for all who seek true commitment and certainty in following the Lord.

St. Thomas did not stay where it was comfortable. Thomas’ journey is the journey of India’s faith. He did not remain in comfort or stay back in Jerusalem. He dared to travel to faraway lands with courage, conviction and committment. He left Jerusalem, travelled far, and arrived on the shores of India—possibly in Kerala around AD 52. He brought the light of the Gospel to our soil, to our people. His message was not just about religion. It was about relationship—a faith that integrates truth, love, and life. He preached, healed, taught, baptized, and built up communities of faith—especially among Brahmins and others who were open to dialogue. Tradition tells us he was martyred in Mylapore, Chennai.

His was not a faith of easy slogans—it was a tested and thoughtful faith. His journey to India shows that authentic faith is never passive—it acts, it moves, it crosses borders—geographical, cultural, and spiritual.

Therefore, Thomas’ doubt was not weakness. It was the doorway to a deeper truth. His honest questions led him to the ultimate answer—Jesus Christ. And this shows us something powerful: Faith is not blind. It is a decision to trust what we have seen, what others have shown, and what the Spirit has revealed.

Besides, Faith is not private. It is shared. It builds community. It is like the body of Christ—the Church—a family, a house of unity where each member lives in faith and love, contributing to one another’s growth.

Thomas teaches us that faith has three dimensions:

• Seeing – recognizing Christ in the wounds of our people, in the poor, the broken, the marginalized.
• Judging – reflecting critically, asking questions, engaging with reason and tradition.

• Acting – courageously living out the Gospel in our own time, as witnesses of truth and love.  So did many missionary priests and nuns who followed in his steps 

 In today's India—a land rich in spirituality, pluralism, and paradox—Thomas' apostolate calls us to be Christians who are deeply rooted and widely open. Faith is not an escape from reality, but an engagement with it.

As Pope John Paul II reminded us: “Faith and reason are like two wings on which the human spirit rises to the contemplation of truth.” Thomas used both: he doubted, he questioned, and then he witnessed—even to the point of death.

His contribution to India is not merely historical but spiritual:

• He planted a Church that survived centuries.
• He modeled a faith that dialogues with culture.
• He exemplified a Church that respects differences and embraces truth.

In a time when religion is sometimes used to divide, Thomas calls us to a faith that unites—across castes, creeds, and communities. His journey mirrors the Indian spirit of seeking truth through openness, just like our sages, saints, and seekers—Gandhi, Nehru, Kesab Chandra Sen, Brahmabandhav Upadhaya, and many others—all who believed in truth through dialogue.

 “My Lord and My God” – A Cry of Wonder and Conviction

Thomas’ confession is not just doctrinal—it is emotional, existential, and intimate. He does not say, “You are the Lord” but “My Lord and My God!” It’s a cry from the heart—a cry of surrender, a cry of wonder. A sigh of awe. He saw, he touched, and then he believed. That is faith—not just accepting ideas, but encountering a Person—Jesus.

It is also a faith born from experience—not second-hand, not imposed. And that makes his profession even more powerful. Thomas needed to touch. And Christ allowed it. Why? Because faith does not mean ignoring our questions. It means being brave enough to bring them to Jesus. We may come with questions. We may come with wounds. But we are invited to touch the living Body of Christ—in the poor, in the broken, in the Church.

In India today, as young people face conflicting ideologies, as minorities face marginalization, as consumerism replaces contemplation, Thomas reminds us to seek authenticity—to say with conviction: “I believe, not because it is easy, but because I have encountered Christ in life.”

St. Thomas’ faith grew stronger through his doubts. So too, our own struggles can lead us to greater trust. This feast reminds us that faith is freedom—freedom to be, to believe, and to belong. Not blind belief, but a faith that is open, searching, and alive—in dialogue with others, like Gandhi or Nehru sought through interfaith understanding.

Let this be our cry too—in the midst of suffering, confusion, or joy:

“My Lord and My God!” A whisper of awe, a shout of faith, a sigh of wonder. Not blind obedience, but a faith that sees, thinks, and acts.

Concrete Applications in Our Indian Context:

 

1. Interfaith Dialogue: Like Thomas who came into a land of multiple beliefs, we are called to respect others while bearing witness to Christ’s love. Let us promote dialogue, not division—listening and learning from one another.
2. Faith and Reason: Encourage our youth to not fear questions. Use platforms like YCS/YSM (“See, Judge, Act”) to build critical, committed Christians—open-minded, but firm in faith.
3. Community Building: In a society fractured by caste and class, let us build the Church as a “spiritual sanctuary”—a home for all. Let each parish, each small Christian community, become a place where Christ is touched through love, service, and solidarity.
4. Faith as Public Witness: Faith is not private. Like Thomas, our witness must reach the streets, schools, and struggles of the people. In political, educational, and social spheres, let Christians be known not for fear, but for fearless love.

Conclusion:

Let us remember the the fearless and courageous young military man who refused to be a bartender because he was meant to serve the country, and stood firm in his convictions. He was misunderstood.  So too, St. Thomas was misunderstood—but Christ honoured his integrity and gave him a mission.

Let us be such Christians: not ashamed to ask, not afraid to act, and not hesitant to believe. Let us be inspired by Thomas, whose journey from fear to faith, from Jerusalem to India, gave birth to a Church that still lives in our hearts and lands today.

Help us echo your words each day—not with lips alone but with lives transformed by grace:

“My Lord and My God!”

  

WHEN SCIENCE MEETS SPIRIT: INDIA TO TAKE ITS WISDOM SERIOUSLY

 Abstract:

This article explores the emerging convergence between science and spirituality, two realms long perceived as opposites. Using the experience of Federico Faggin—the microchip pioneer who later championed consciousness as the basis of reality—it highlights how modern scientific inquiry is beginning to engage with ancient spiritual insights, particularly those rooted in Indian traditions like the Upanishads. As rigid scientific materialism faces growing scrutiny, and faith-based claims are held to higher standards of evidence, this shift invites both disciplines to rethink their core assumptions. Drawing inspiration from early 20th-century dialogues between Indian sages and pioneering scientists, the piece calls for India to rekindle its legacy of thoughtful inquiry. It advocates for renewed investment in philosophical and interdisciplinary research, urging a balanced dialogue that transcends cultural pride and fosters a shared quest to understand consciousness, reality, and the human experience.

Introduction:  "Science and Spirit combined: to Rediscover India’s Forgotten Dialogue."

True, science opposed spirituality for too long, differentiating between facts and faith. But now, things are changing. There is now an interest for the scientists to find a link between spiritual traditions and observed and tried physical and factual findings. Raag Yadava, in his column in The Telegraph, (Kolkata 21.06.25) titled “Complementary union” says that as the cutting edge of science in Western academic institutions is now beginning to take spiritual ideals embodied in Indian traditions seriously, it is time that we Indians take our own ideas seriously. He writes explaining that in an age where science and spirituality often seem at odds, modern scientists and seekers of deeper truths—remind us that the boundaries between the material and the mystical are not as fixed as we once believed. The transformative experience and spiritual reflections on material sciences echo ancient Indian philosophies, reviving timeless insights like Aham Brahmasmi within a modern scientific framework. This emerging convergence of consciousness studies, quantum theory, and spiritual wisdom signals a broader paradigm shift, one India has historically pioneered through figures like Swami Vivekananda, Sri Aurobindo and many others. Yet, according to the author, in our present rush to reclaim past glories, we risk diluting this rich intellectual legacy with superficial claims. What we need now is not nostalgia, but a renewed spirit of inquiry—one that values both skepticism and wonder in the quest for truth.

1. Science and Spirituality: From Opposition to Dialogue

For centuries, science and spirituality have been seen as opposites—science relying on evidence and reason, spirituality on faith and inner experience. But this rigid divide is slowly dissolving. A growing number of leading scientists are now exploring ideas long held in spiritual traditions, especially those from India. This signals an important cultural and intellectual turning point: a serious engagement between two worldviews that once seemed irreconcilable.

There is a shift in thinking. The old scientific view—that all our thoughts and feelings come only from the brain’s chemistry—is now being questioned. At the same time, some religious claims are also being challenged for lacking evidence, and often superstitious. There is a move – both in science and religion– towards rethinking of their assumptions.

2. A Modern Mystical Experience: Federico Faggin’s Story

One striking example, according to Raag Yadava, is Federico Faggin, the inventor of the microchip. Despite achieving immense professional success, Faggin once felt spiritually empty. During a family vacation in the 1990s, he had a profound mystical experience—a sudden and overwhelming sense of joy, love, and unity with everything around him. This event changed the course of his thinking. Years later, in his 2024 book Irreducible: Consciousness, Life, Computers, and Human Nature, Faggin challenged the dominant scientific view that consciousness is just a by-product of brain activity. Instead, he argued that consciousness is the very foundation of reality—not matter. His conclusions echo the ancient Indian insights of the Upanishads, where statements like “Aham Brahmasmi” ("I am that") point to a deeper, unified spiritual reality behind all appearances.

3. Toward a Paradigm Shift

This growing interest in consciousness is part of a broader intellectual shift. The old assumption in science—that everything can be explained through physical and chemical processes—is being questioned. At the same time, religion is also under pressure to offer logical, evidence-based explanations rather than depend on dogma. Yadava writes that the Philosopher Thomas Kuhn described such transitions as paradigm shifts—periods when established systems of thought undergo radical rethinking. We seem to be living through such a time, where scientists, philosophers, and spiritual seekers alike are looking for deeper, unified answers that neither side can offer alone to the fundamental questions on life.

4. India’s Forgotten Legacy of Integration

Interestingly, India once played a central role in this very conversation. India has a rich history of engaging in these questions seriously. In the early 20th century, spiritual leaders like Swami Vivekananda and Sri Aurobindo engaged deeply with scientific thinkers like Nikola Tesla, Lord Kelvin, and J.C. Bose. These figures rejected both religious superstition and scientific arrogance, and instead sought a more balanced, thoughtful inquiry into the nature of reality. They criticized both blind faith and overconfident science, instead seeking a deeper understanding of reality that united both— a unified understanding of reality that embraced both reason and faith.

Their dialogue wasn’t about proving who was right—it was about learning from one another, and bringing the rigor of science and the depth of spirituality into a single framework. Sadly, this legacy of exploration has weakened in recent decades.

5. The Crisis of Shallow Debates

Today, much of the public debate around India’s spiritual traditions has been reduced to culture wars and sensational claims with a Hindutva nationalist’s mindset. Discussions about whether Ganesha had plastic surgery or Karna was a product of genetic engineering trivialize the profound insights of Indian philosophy. These kinds of arguments harm genuine scholarship and turn ancient wisdom into easy tools for pride or political agendas.

As a result, in the higher educational settings, real research into India’s spiritual and philosophical heritage often gets sidelined or politicized —focused more on proving ancient myths than on doing real research. The public debates are often reduced to cultural pride or pseudo-scientific claims —like arguing that ancient Indian epics prove the existence of plastic surgery or genetic engineering. These arguments do more harm than good. They distract from serious, thoughtful research and turn our rich traditions into easy soundbites. The deeper question—how science and spirituality can meaningfully support each other—is being forgotten.

6. A Call to Take Our Own Heritage Seriously

Ironically, writes Yadava, while Western academia is now showing serious interest in Indian spiritual ideas—like yoga, consciousness studies, Ayurveda, and Vedantic philosophy—India itself seems hesitant to invest in its own traditions with intellectual seriousness. It’s time for us to change that. It’s time India takes its own heritage seriously too. We need to value our own intellectual and spiritual heritage. India has immense potential to lead the global conversation on the mind, consciousness, healing, and human purpose—but it needs consistent investment in education, research, and academic freedom. Universities must invest in philosophy of faith (Religion, Spirituality) and fundamental science. Research into consciousness, brain-mind interactions, quantum physics, and traditional healing systems like yoga and Ayurveda needs funding, freedom, and encouragement. We need stronger philosophy departments, better funding for fundamental science, and open, critical dialogue between disciplines.

In short, we need to move beyond culture wars and ego battles, and instead, create a shared space where both spiritual insight and scientific method can help us better understand what it means to be human.

7. Small Steps, Bigger Vision

Encouragingly, steps are being taken. Government initiatives like the Indian Knowledge Systems Division and the National Education Policy (NEP) hint at a renewed interest. There are promising signs. But, both call for a revival of India’s ancient knowledge traditions. These are just the beginning. What’s needed, says Raag Yadava, is a collaborative effort—among government, academia, and private donors—to nurture a culture where science and spirit can grow together, not in competition, but in complementary union. This would not only honour India’s past but shape a more integrated and humane future.

 But much more needs to be done to nurture an atmosphere where science and spirit can grow together—not as enemies, but as partners in understanding what it means to be human.

Conclusion: The Opportunity Before Us

We stand at a rare and powerful moment. Now, as Western academia starts to explore Indian spiritual ideas seriously, we must ask ourselves—are we doing the same? Are we valuing our own intellectual and spiritual heritage enough? If not, it’s time to change that. As the world grows more open to insights from Indian traditions, India itself must rise to the occasion—not with pride or nostalgia, but with seriousness, curiosity, and vision.

India has the potential to be a leader in this space—but it needs support. Our universities must invest in philosophy and fundamental science. Research into consciousness, brain-mind interactions, quantum physics, and traditional healing systems like yoga and Ayurveda needs funding, freedom, and encouragement.

Let’s not miss this opportunity. The world is ready to listen. It’s time we took our own ideas seriously too. It’s time to reclaim the best of our past and boldly carry it into the future. The world is ready to listen. The real question is: are we ready to speak with wisdom, depth, and integrity?

From Division to Discipleship: The Spirit’s Call in a Troubled World

The World We See and the Hope We Hold

The glorious nearly 100 days of Easter season is over—a sacred time that reminds us of the most transformative truth in human history: Christ has conquered sin and death. Yet, in the present ordinary time, when we look at the world around us, we are struck not by triumph but by turmoil. News headlines speak of division, hatred, and conflict. We see it globally and nationally, but also in our own communities, in our families, and, heartbreakingly, even within the Church.

But there is hope.

This recent Pentecost feast, proclaims a world made new through the Spiritus Sanctus—the holy breath of love between the Father and the Son– the love that exists between the two. This Spirit doesn’t just inspire; it sanctifies, unifies, and sends us out. It is the same Spirit that empowered the apostles in the Upper Room and sent them into the world to proclaim the Good News.

The same Spirit that Sends Us Forth

The Church was never meant to remain cloistered. From the very beginning, it has been propelled outward with a divine urgency. The Holy Spirit is not passive; it moves with “centrifugal energy,” drawing us out of comfort and into mission.

Jesus’ ministry was the meeting of heaven and earth. His life and Resurrection shattered the illusion that darkness has the final word. His wounds remind us of our sin; his peace assures us of our salvation. And through Pentecost, we are filled with the very Spirit that raised him from the dead.

As disciples, we are summoned—not by our own plans but by God’s. True evangelization doesn’t stem from strategy, but from surrender; from Spirit-led inspiration and not from motivated human suggestion. The question is no longer “Will I go?” but rather, “Where is the Spirit sending me?” What does the Spirit prompt me to do next?

Evangelizing a Wounded Culture

We believe that to evangelize a culture, you must first love it. Cardinal George wisely noted, “You can’t evangelize a culture you don’t love.” This mission—to propose the true, the good, and the beautiful in a spirit of unity—is what drives the present-day media outreach, both old and new.

In a world deeply fractured, this love, born of the Spirit, is the only force strong enough to reconcile. And reconciliation, as the Latin root reminds us, is about intimacy—being brought “face to face” with the other. That is the power of Christ: to restore, to heal, and to reconcile humanity with God and one another.

Your Role in the Mission

As we have reflected on the Solemnity of Pentecost and today the Memorial of Mary, Mother of the Church, we are reminded that the Spirit and the Blessed Mother are not relics of history—they are agents of the present. Just as they once brought Christ into the world, they now seek to bring Christ to birth in our hearts, our homes, and our culture.

All are invited to this Spirit-led mission. Our reciprocal support helps the Church (People of God) continue proclaiming Christ across platforms and continents, reaching those who might never step inside a church. We have received the Holy Spirit. We are encouraged to share the ‘Spirit force’ generously so that more hearts may be kindled with the fire of divine love.

Go Forth, United in the Spirit

Jesus offers us both a reminder and a mission: “Peace be with you.” This is not a peace the world can manufacture. It is a divine peace—Shalom—that flows from the heart of God. The world may be broken, but the Church is alive. And the Spirit is still moving.

Let us go forth, not with fear but with fire. Let us follow Christ, deny ourselves, take up our crosses, and bring God’s peace to every corner of the earth.

Together, let’s “make disciples of all nations” (Matt. 28:19) and “renew the face of the earth”– our common home.

Critique: "Transformative Formation" - Towards an Incarnational and Holistic Growth

 

     

Introduction  

The module "Transformative Formation" presents a valuable focus on change and renewal at a personal level within human-Christian life. However, a critique from philosophical and theological perspectives reveals a potential pitfall in its conceptual framing, particularly concerning the prefixes "trans-" or "meta-". This critique argues for a paradigm shift: Christian formation is fundamentally incarnational and immanent, occurring from within the world, not as a trans-forming beyond it. True transformation is about becoming fully, authentically human within God's creation, acting as its renewing agents, not aspiring to egoistically escape it.

This critique on the Module on personal growth titled: Transformative Formation, argues that Christian formation is from within the world and not something 'trans' or 'meta'. Besides, the term transformation connotes a contra-change, as if, forming into another type of being. God's creative living and non-living things are much part of the world. If we are to trans-form (beyond the natural ‘form’) from the world, the 'light' needed for the world would be missing. God never wants us to be ‘transformed’ into extra-ordinary (extra-terrestrial) being, instead to be a better human being here on earth, in order to better the world and all that is within. Our better living is meant to transform the world culture from within. From an Indian perspective the formation of the person - physical, mental, emotional, psychological and spiritual- is a holistic growth towards a fuller being, man and woman.

 

1. Rejecting the "Trans-/Meta-" Implication

 

• Philosophical Critique (Immanence vs. Transcendence): The terms "transformative" and certainly "trans-" or "meta-" formation can subtly imply a movement away from or above the material, historical, and social reality of the world. This risks reintroducing a neo-Platonic or Gnostic dualism that Christianity, rooted in the doctrine of the Incarnation ("The Word became flesh" - John 1:14), fundamentally rejects. Creation, declared "good" by God (Gen 1), is not a prison to escape but the very arena of God's redemptive action. The word "formation" comes from Latin (formātiō) and ultimately Greek, tracing back to the verb "to form" and the noun "form". The word "formation" was borrowed into English from Old French "formacion". In essence, the word's etymology reveals its core meaning of shaping, creating, or giving form to something already existing. The core concept, therefore, is the act of giving form, to something either literally or metaphorically. The repeated version of the same root-verb – “to form” (noun: form) – is quite a tautology. Formation isn't about becoming otherworldly (transformative) but becoming more truly worldly (formative) in the sense of inhabiting creation as God intended.

 

• Theological Critique (Incarnation & Kingdom): God's decisive act was entering the world in Jesus Christ, not removing believers from it. Jesus prayed not that his followers "be taken out of the world," but that they be protected within it (John 17:15). The Kingdom of God is proclaimed as breaking into this world, renewing it from within (Matt 6:10). Formation, therefore, is about embodying the values and life of this Kingdom here and now, participating in God's ongoing work within creation. To seek a "trans-" formation is to misunderstand the mission – we are the "yeast" (Matt 13:33), essential within the dough of the world to bring about its leavening. Removing the yeast renders it ineffective.

 2. Transformation as Renewed Humanity within Creation

 

• The Goal: Normal and better Human Beings, Not Extra-ordinary: The critique rightly emphasizes that God's desire is not to transform us into alien beings disconnected from earthly reality, but into the fullness of humanity exemplified by Christ – the "New Adam" (1 Cor 15:45-49). This "better human being" is characterized by love, human Rights, justice, compassion, wisdom, unity, peace and holiness, lived out concretely within relationships, society, and the natural world. Formation is the process of shedding the distortions of sin (de-formation) to recover and flourish in our true, God-imaged humanity.

• Transforming Culture from Within: Authentic Christian formation equips individuals and communities to engage critically and constructively with the surrounding socio-cultural realities. It fosters discernment to reject what is dehumanizing while embracing and elevating what is good, true, and beautiful. This engagement is not from a position of detached superiority ("meta-"), but from deep immersion and participation ("from within"). The transformed believer acts as a catalyst for cultural renewal precisely because they remain fully part of the cultural matrix, embodying an alternative way of being human within it.

 

3. The Imperative for Holistic Formation

Integrating the Indian Perspective: The critique's call for a "holistic formation towards a fuller being" resonates profoundly with Indian philosophical and spiritual traditions, providing a crucial lens to enrich the module:

 

• Indian Holism (Pancha Kosha, Purusharthas): Indian thought (e.g., Vedanta, Yoga) emphasizes the integral nature of the human person. Models like the Pancha Kosha (five sheaths – Annamaya/Physical, Pranamaya/Vital, Manomaya/Mental, Vijnanamaya/Intellectual/Wisdom, and Anandamaya/Bliss/Spiritual) explicitly recognize that spiritual growth (moksha or ānanda) is inseparable from the healthy development and integration of the physical, energetic, mental, and intellectual dimensions. The Purusharthas (Dharma - ethics, Artha - material well-being, Kama - relational/emotional fulfillment, Moksha - liberation) similarly frame human flourishing as encompassing all aspects of life, not just the transcendent.

 

• Connecting to Formation: A truly ‘transformative Christian formation’ module must adopt this holistic vision:
• Physical: Honouring the body as God's temple (1 Cor 6:19-20), promoting health, stewardship, and embodied practices (prayer postures, disposition, service).
• Mental/Intellectual (Manomaya/Vijnanamaya): Cultivating wisdom, discernment, critical thinking, and engagement with Scripture, theology, science, and culture.
• Emotional/Psychological (Manomaya): Developing emotional intelligence, resilience, healing from wounds, fostering healthy relationships, managing desires (kama rightly ordered).
• Spiritual (Anandamaya): Deepening prayer, contemplation, sacramental life, experience of God's love, leading to inner freedom (ānanda) and compassionate action.

 

• Fuller Being, Man and Woman: This holistic approach acknowledges that men and women, in their God-given distinctiveness, reciprocity and equality, are called to this integrated growth. Formation nurtures the unique gifts and callings of each towards the fullness of their humanity within their specific contexts and relationships, contributing to the renewal of the world as a whole.

Recommendations for the Personal Growth Module

 

1. Reframe the Language: Shift emphasis from potentially dualistic "transformation" language to concepts like "Incarnational Formation," "Renewal within Creation," "Integral Discipleship," or "Holistic Human Growth." Ground all discussion firmly in the Incarnation and the "yeast" metaphor.
2. Explicitly Reject Dualism: Include a section critiquing world-escaping theologies (Gnosticism, excessive apocalyptic withdrawal) and affirming the goodness of creation and our embodied existence.
3. Centre Holistic Development: Structure the module around the integrated formation of the whole person (physical, mental, emotional, and spiritual), explicitly drawing on frameworks like the Pancha Kosha or Purusharthas as valuable cross-cultural insights that align with a biblical anthropology. Address gender specifically within this holistic context.
4. Emphasize Cultural Engagement: Focus on how formation equips believers to understand, critically engage, and positively influence their surrounding social cultures from a position of faithful presence within them.
5. Incorporate Embodied Practices: Include practical disciplines that integrate body, mind, and spirit (prayer, yoga, walks, mindful service, examen that includes emotional awareness, study that engages intellect and heart).

 

Conclusion

The "Transformative Formation" module holds potential but risks perpetuating a subtle spiritual dualism through its core terminology. True Christian formation is not a trans-forming as one out of the world but a profound renewal within it. It aims at the flourishing of our full humanity – physical, mental, emotional, psychological, and spiritual – as exemplified by Christ. By embracing a truly incarnational and holistic vision, deeply resonant with Indian perspectives on integrated human development, the module can more faithfully reflect the biblical mandate: to be the transformative "yeast" fully present within the "dough" of God's world, working towards its renewal and the glory of the Creator who dwells with us. Formation is for the sake of a fuller humanity here and now, participating in God's ongoing work of making all things new within creation.

 

ASCENT TO A LASTING LIFE

 

Leaving the Mountaintop and Entering the Mission

As the Church celebrated the solemn feast of the Ascension yesterday, we were once again invited into a profound mystery—one that is often misunderstood, romanticized, or glossed over. The image of the disciples standing on the Mount of Olives, eyes lifted to the sky as Jesus ascends into the heavens, is captivating. Their posture is one of awe and confusion—a combination of wonder at what they are witnessing and an aching sense of farewell. The sight of the glorified Christ rising to the Father must have left them spellbound. And yet, almost immediately, two heavenly figures interrupt their gaze with a startling directive: “Men of Galilee, why do you stand looking into the sky?” The message is clear: do not remain here. Go. Move. Act.

This command is at the heart of the Church’s mission. Evangelization is not a spectator sport. It requires “boots on the ground,” feet planted in the messy soil of human experience. The Ascension is not the end of Jesus’ story—it is the continuation of it through us. It is the moment when the Church is given her marching orders: to go back into the world, proclaim the Gospel, and participate in God’s ongoing work of redemption.

Theological Clarity amid Confusion

There is, admittedly, a good deal of confusion surrounding the Ascension. Too often it is treated as Jesus “disappearing” into the sky, as if Heaven were a place located somewhere up above the clouds. Ignorance acts as bliss. Let us be clear and be grounded.

But to understand the Ascension theologically, we must first remember who Jesus is. The Trinitarian God ­– Father, Son, Spirit, existed from eternity. The Son took human nature and was both fully divine and fully man. The eternal Son, consubstantial with the Father and the Spirit, entered our world through the Incarnation—taking on human nature in the womb of Mary. Of course, the Spirit did not contribute what a human father normally does. This has nothing to do with biology. His bodily Resurrection and subsequent Ascension are not a return to a purely “spiritual” existence, but rather the elevation of human nature itself into divine glory. The human Jesus is a new creation, and in the Ascension, that new creation is welcomed into the very heart of the Trinity.

This is no mere metaphor. It is the core of Christian hope: that our humanity has been taken up into God. And so the Ascension is not a withdrawal of God from the world, but rather a transformation of how God is now present. Jesus no longer walks beside us in the flesh, but through the Spirit, he lives within us. We are not simply ‘outsiders’ begging God for help—we are friends, sons, and daughters. The life of the Trinity has been opened to us. We pray from within God’s own life.

The Spirit and the Mission

The Ascension sets the stage for Pentecost. Jesus departs bodily so that he may send the Spirit—God’s love poured out upon creation in a radically new way. The Spirit-water, as St. Cyril of Jerusalem terms, which takes the form of that which it enters in, while remaining always uniform in essence,  hovers once again over the ‘waters’ of chaos, not to create the world as in Genesis, but to renew it from within. We All – living and non-living- are one with the divine. This outpouring of divine life is not generic; it is personal, historical, and mission-oriented.

We are part of a Church born from this Spirit. Evangelization is not just a program or strategy—it is participation in this divine movement. In the Gospel, Jesus prays for our unity with him and for us to be immersed in God’s love. As Jesus prayed, “that the love with which you loved me may be in them, and I in them” (John 17:26), we realize that we are immersed in this love, drawn into the very relationship that defines God: Father, Son, and Spirit. To evangelize, then, is not just to speak about God, but to radiate God, to be so united to Christ that we carry his presence into the world.

Duc in Altum: Go Out into the Deep

The mystery of the ascension is a continuation of this evolving new creation. In light of this, the call to Duc in altum—“Go out into the deep”—resonates even more. Evangelization requires boldness. It demands creativity. In a world increasingly disillusioned with religion, increasingly secularized and skeptical, the Church is called not to retreat but to go further, to cast her nets deeper. As we continue to live and celebrate this creative process, we have an exclusive new gift of the Spirit of God, hovering over the entire creation freely choosing to support the future of the universe with all its mankind with compassion and generosity of human collaborators. The increasing secularized culture and the world’s seismic drift away from faith and religion calls us to do more. This means embracing new forms of communication—creative narratives, films, digital platforms—to proclaim the truth, beauty, and goodness of the Gospel. But more importantly, it means making a gift of ourselves. The Ascension reminds us that Jesus gave his all, holding nothing back. Will we do the same? Will we support this mission with our prayers, our resources, and our very lives?

From Ego-Drama to Theo-Drama

There is a deeper cultural shift we must contend with. Bishop Barron rightly distinguishes between the ego-drama and the Theo-drama. The ego-drama is our own story, one in which we are the star, the director, the producer. This is the dominant narrative of our age: be who you want to be, create your own truth, follow your desires. But the Ascension invites us into the Theo-drama—the great story authored by God, the drama of salvation history in which each of us has a unique and irreplaceable role.

Mary exemplifies this beautifully. When she received her divine mission from Gabriel, she did not hesitate. She rose “in haste” to visit Elizabeth—not just out of politeness, but because she had found her role in the divine story. She needed to share the joy. She was propelled forward by grace. Like Mary, we too must rise “with haste” and step into our mission—to carry Christ to others, especially in the socio-political and cultural arenas of our time.

Living the Mystery

The mystery of the Ascension is not an escape from the world but a call into it. Jesus ascends not to abandon us but to empower us. He departs so that we can become his body, his ‘limbs’ (St. Theresa of Avila) animated by his Spirit, continuing his mission on earth.

In a time of uncertainty and increasing secular disaffection, we are tempted to look longingly into the skies, hoping for divine intervention. But the angels’ message remains: “Why do you stand here looking up?” We must go. We must return to the city, to the streets, to our families, our schools, our media, and our governments. That is where the Theo-drama unfolds.

The Ascension is not about absence but an ascent to a higher living. It’s about presence—transformed, universal, and empowering. Christ is not gone. He is closer than ever. The question is: are we ready to move with him from within? Like Mary, can we too be in haste to take up our roles in the great story of salvation?

 

"DO NOT BE AFRAID. HE IS RISEN”: MISSION ACCOMPLISHED

As the dawn of Easter 2025 breaks, we are reminded of the timeless message of hope, renewal, and resurrection which “is the crowning truth of our faith in Christ” (CCCC 126) along with the Cross. The empty tomb is witnessed to by women, Peter, the Twelve, then by “more than five hundred of the brethren at one time" (1 Cor 15:5-6) and to others (CCCC 127). The words, “Do not be afraid. He is risen,” echo through the ages, inviting us to rise above our fears, failures, and uncertainties. Easter is not so much a time to obsess about our past but to recognize the potential of a new future. It is not about what we have done but about what we can become! Easter is not merely a celebration of a historical event; it is a call to be what we are today and tomorrow, to shed the weight of our past, and to embrace the promise of becoming our true BEING. It is an invitation to awaken to a true self, one that reflects the transformative power of Christ’s resurrection.

In a world marred by natural disasters—floods, earthquakes, cyclones, and scorching heatwaves—and torn apart by armed conflicts in Gaza, Israel, Syria, Yemen, Myanmar, Ukraine, Russia, Lebanon, Somalia and the scourge of terrorism in Pakistan and elsewhere, the message of Easter resonates with profound urgency. The resurrection of Jesus from the dead is not just a spiritual truth but a call to resilience. It urges us to wake up from our “sleep,” to confront life’s challenges with courage, and to seek healing and restoration in the midst of chaos. The Risen Christ reminds us that even in the face of despair, new life is possible.

Easter is not confined to the personal or the spiritual; it encompasses the cosmic. The resurrection is about people, the planet, and the entire universe. It is about the body, soul, and psyche of every living and non-living entity. In the re-created cosmic body of Christ, we find a profound interconnectedness. The Risen Christ’s presence is everywhere—in the rustling leaves, in the laughter of children, in the struggles of the marginalized, and in the resilience of those who rebuild after devastation. Through Him, all creation holds together. He lives and breathes through His people, calling us to live as a community rooted in love and inter-faith harmony.

This Easter, God calls us to cultivate compassion and empathy for the suffering around us. It is a time to love our neighbors, forgive those who have wronged us, and convert our hearts to a renewed way of living. Easter is about bearing “fruit”—not just in material terms but in acts of love, service, and communion. It is about giving of ourselves, spending our time and talents, and offering our lives for the betterment of humanity. As St. Paul writes, “For the love of Christ impels us” (2 Cor 5:14)—to serve, to love, and to live fully.

In a world riddled with insecurities, conflicts, and uncertainties, the resurrection challenges us not to be afraid. It calls us to bring healing, freedom, and restoration to our societies. Each of us is invited to reflect: To what occasion is God calling me to rise up? What gifts and aptitudes has He given me to transform the spaces and people around me? Am I on the path toward a resurrected life, fulfilling God’s project for me? These questions are not merely rhetorical; they are a roadmap to a life of purpose and meaning.

The Spirit of the Risen Christ transcends creed and culture. It invites us to touch the souls of humanity, to reconcile with one another, and to empower the weak. Easter is a call to unity beyond religious boundaries, to build bridges of understanding and peace in a fractured world. It is a reminder that the love of Christ knows no borders and that His resurrection is a gift to all of humanity.

As we celebrate Easter 2025, let us embrace the joy of the Risen Christ with fearlessness, love, goodness, justice, and peace. Let us rise to the occasion, using our gifts to transform the world around us. Let us be agents of healing and hope, reflecting the light of Christ in every corner of our lives. May this Easter fill our hearts with joy and our lives with purpose. May the Risen Christ bless and guide us in our journey toward a fuller, more meaningful life. Wish you all a joyful and blessed Easter! 

AN INTERVIEW WITH ARCHBISHOP Jorge Mario BERGOGLIO THAT I PERSONALLY KNEW OF….

 

Fr. Joseph Todde, called Peppino, a Sardinian parish priest in Ciampino, Rome had a close friendship with then Archbishop Francis Begoglio of Buenos Aires, who called on the Todde family whenever he came to Rome. At Peppino’s death on 1^st January, 2015, from the other end the voice over the Telephone sounded:  "Good evening, I am Pope Francis, I wanted to hold you close to me in your pain and express my sadness at the death of my dear friend Don Joseph." 

The Pope loved the parishioners, young and old, Peppino’s three brothers, their children and grandchildren. Numerous Italian and Argentine priests, had the privilege of ministering to the parishioners. This author too had the privilege to render pastoral services to this parish Church for two years, during his doctoral studies (2004-2006) at the Salesian Pontifical University (UPS), Rome. As the Archbishop Francesco, whenever he came to Rome for any meeting, he came to celebrate Mass at the Shrine of Ciampino.

In one such occasion, during his pastoral visit to this particular Parish, I took the courage to interview Francis Bergoglio.  Prior to the conclave for electing the next Pope after the death of John Paul II he had come to Rome for an important meeting. Cardinal Telesphore Toppo was then already at Vatican for the same purpose. Simple unassuming Francis (Archbishop) and I sat in the office of the Parish Priest. I asked him about who the next Pope is going to be, and about he being the future Pope, as his name was also going around as a prominent candidate. He just ignored such presumptions, and spoke about Asia’s contribution to the Church, especially as regards to the process of inculturation, about Card. Telesphore Toppo, about Asia’s contribution to the universal Church and his close association with the Salesians.

This Kennedy Avenue Parish for years had been a point of reference for Argentine priests/clergy students, whom the national coordinator of the time, in the 90s, Monsignor Jorge Bergoglio, sent to study in Rome and to collaborate with the Parish Priest of Beata Vergine Maria del Rosario Parish, through their pastoral ministry, especially on weekends.

(23 October, 2005 Rome): The Archbishop of Buones Aires, Argentina,  Bergoglio was interviewed at Ciampino Prish dedicated to the Blessed Virgin of the Rosary, Rome, by Fr. Soroj Mullick SDB, a doctoral research Scholar on Christian Education, on the then concluded 11th General Synod of Bishops 2005:

1.“Eucharist: the Living Bread for peace in the world”- why this title to the Synodal Document?

Jesus is alive, he lives on for peace and justice in the world. Jesus IS Eucharist. He lives on to realize peace in the World. The Eucharist, which is Jesus himself, continues acting for this peace in the entire world.

2.How come that the Concluding message of the synod speaks of  “a message full of hope” in the midst of all the difficulties that the Church and the World is facing today of which the Church Fathers have spoken elaborately at the Synod?

Jesus, yesterday, today and forever. He lives to the end…till the end of the world. This living Christ who embraces all, goes on bringing this message of hope like an Anchor, drawing all together towards peace and justice.

3.How did the Synod prepare to renew the missionary enthusiasm?

At the end of the celebration of the Eucharist, Christ sends all, saying “Go”. We must go to all the peripheries of human existence (He used the same expression in speaking publicly at the Synod). We are sent wherever we find this ‘periphery’ situation…in the parish, in the poor, in the heart of the city, in the lonely, in the hearts of men and women etc.

4.The Synod Fathers spoke at various times of ‘Inculturaiton’. In what way this process of inculturation is being suggested for the local Churches?

The Reforms of the Vatican Council II are to be realized. At the National level, that is, the Episcopal Conference should translate this in their particular regions and nations. The Synod fathers have affirmed that inculturized forms of religious expressions (including dances) be included in the liturgical celebrations.

5.Yesterday from the Italian TV, we have heard about your election to the Post Synodal Council at the very first voting. What do you say on this very first choice?

We hear people speaking highly about a person for a time being and then ‘all’ passes. People then forget. I was elected to be member of this council, to prepare the draft for the next Synod. Along with me there is also Bp. Telesphore Toppo too. Remember that this kind of  ‘greatness’ passes with time and then people forget.