"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.

ANNUAL FEAST OF OUR LADY OF HAPPY VOYAGE AT BANDEL BASILICA

 

The annual May Feast, a significant event for Bandel Basilica Parish and the Archdiocese of Calcutta, was celebrated on 3^rd May 2015 with the Solemn Eucharistic celebration presided over by Archbishop Thomas D'Souza, accompanied by an entrance dance and lively hymns. Sixteen priests concelebrated. In his homily while describing the major Churches and Cathedrals of Rome, the Bishop reiterated how the late Pope Francis had deep devotion to the Blessed Mother. In fact, the Bishop stated that before each pastoral journey to various nations, he prayed for its success, and paid a return-visit with a bouquet of flowers in gratitude before the venerated image of ‘Salus Populi Romani’ (Protectress of the Roman people) in the Basilica of Saint Mary Major outside the  Vatican city, where he is now buried. He said that just as a revered image of the Virgin Mary was once carried in a solemn procession through plague-stricken Rome—bringing healing and saving thousands—so too does Our Lady of Happy Voyage of Bandel offer comfort and healing to the thousands of pilgrims who journey to her shrine in search of help and hope.  Basing on the Bible, the Bishop said that God is the maker of history and he continues making history even today in Bandel Basilica through Mary’s interventions, just as it happened at the marriage feast at Cana.

This was followed by a Marian procession in and around the campus lastly reaching the ground beside the river Hooghly, while reciting the Holy Rosary and singing hymns to Mary. Devotees followed in a procession, with the statue of Our Lady of Bandel, honored by the Mothers’ Sodality, lay parishioners, youth group, priests, aspirants from Don Bosco Seminary and other members of religious communities. In a homily preached by Fr. Mukul Mondol, a Redemptorist priest, spoke of the maternal protection of Mary on all faithful and her constant accompaniment with all who have deep devotion to her, having been inspired by Mary’s own faith, Fiat and motherly love. He said, a Mother, given to us by Jesus on the Cross, never forgets her children. She, as our heavenly Mother, comes down to walk with us on our daily journey, in our pains and sorrows, in times of need and hopelessness. She intercedes for us whenever we are in need of help. The procession culminated with the Eucharistic adoration.

This year’s celebrations carry extra significance as the Church observes the Jubilee Year 2025. On 3^rd May evening the celebration culminated with a special felicitation ceremony honoring jubilarians who are celebrating important milestones of 25, 50, or 60 years in their Marriage, Religious Profession, or priestly ordination, through words of appreciation and a short cultural programme organized by the Parish members where the youth took an active part.

The following day, 4^th May, Sunday, there was another Eucharistic Celebration at 9 a.m. presided over by  Archbishop Thomas D'Souza wherein 12 boys and girls received the Sacrament of confirmation. In his homily the Bishop said, God is love and mercy; and that Peter’s fearless preaching on Christ and his three-times re-confirmed assurance of love to Jesus’ repeated question –Do you love me?– is a witness for all of us to follow, which entails fear-free responsibility as soldiers of Christ to live the mystical life, death and resurrection of Christ, daily.  The two-day event concluded with a final hymn dedicated to Our Lady, and all the attendees left with renewed faith and a sense of community solidarity.

In anticipation of the annual May feast, besides the normal Novena with a Triduum consisting of procession, Rosary and a special prayer,  a group of passionate young devotees at this Marian shrine had launched an inspiring initiative to deepen Marian devotion within the parish community. Nine dedicated young individuals had created short meditative video reflections that blend historical insights with profound Eucharistic, Salesian and Marian themes, shared widely via the Basilica YouTube channel and other WhatsApp groups. Their heartfelt effort highlights the rich heritage of the shrine and fosters spiritual growth among fellow parishioners. Since April 25th, these reflections have been accessible on the Bandel Church website, reaching a broader audience and enriching the faith of many.

The much-anticipated two-day-long May feast of Our Lady of Happy Voyage continues to inspire devotion, with the faithful, volunteers, and young parishioners fostering a strong sense of community. Drawing hundreds of devotees, regardless of caste or creed, the shrine offers a deeply spiritual experience to all, welcoming families from diverse backgrounds and strengthening the bonds of faith in a place rich with history and devotion.

Since 1928, the Salesians of Don Bosco have been the devoted caretakers of Bandel Church, a historic Marian pilgrimage center in West Bengal that dates back to its founding by Portuguese missionaries in 1599. In recognition of its rich history and devotion, Saint Pope John Paul II elevated the church—dedicated to Nossa Senhora do Rosario, Our Lady of the Rosary— to the status of a Minor Basilica in 1999 during its 400th anniversary. The Basilica, commonly known as Bandel Church, stands as a powerful testament to faith and National-Christian heritage.

Easter: A Call to Resurrection, Liberation, and Justice in India's Context of Communal Hatred and Discrimination

Easter, the celebration of the resurrection of Jesus Christ, is more than a religious event. It is a profound symbol of liberation, of the triumph of life over death, and of justice over oppression. In the Indian context—scarred by the persistent realities of communal hatred, caste discrimination, and religious intolerance—Easter becomes an urgent metaphor and an inspiration for a new beginning. It invites all people, not just Christians, to participate in a transformative journey toward a more just, inclusive, and compassionate society.

The resurrection of Jesus is not just a spiritual doctrine—it is a cosmic event. It is the divine affirmation of human dignity and the rejection of death-dealing forces such as violence, bigotry, and systemic injustice. In rising from the dead, Jesus does not merely return to life—he inaugurates a new creation, a new order where the last are made first, and the crucified are vindicated. This event offers a blueprint for how societies, including India, can overcome entrenched systems of discrimination and exclusion.

In the Indian social landscape, caste remains one of the most deeply rooted and destructive hierarchies. Even within communities that preach equality and fraternity, including the Christian community, caste continues to determine status, power, and access. Dalit Christians—those who converted from Scheduled Caste backgrounds—continue to face social ostracism, economic deprivation, and institutional neglect. Despite embracing a religion that proclaims liberation and equality, they often find themselves trapped in the same structures of caste-based marginalization they sought to escape.

The resurrection, then, must be read as a radical act of social transformation. It is God's response to the crucifixion—the violent, unjust killing of the innocent and the marginalized. Jesus, crucified under the Roman Empire, represents all who are oppressed and silenced by power. His resurrection is not a symbolic or psychological event; it is a real, bodily, and historical act by God—a cosmic no to oppression and a divine yes to justice and liberation. This has powerful implications in India today, where the oppression of Dalits, Muslims, Adivasis, and other marginalized communities is not just social but systemic.

In this light, Easter calls for a confrontation of the uncomfortable contradictions between principle and practice. India’s Constitution promises equality, secularism, and justice for all. Yet, in practice, religious minorities and oppressed castes often find themselves outside the sphere of this constitutional protection. Discrimination based on caste continues, even among Christians and Muslims, despite the inclusive teachings of these faiths. The Ranganath Misra Commission and the Sachar Committee have both acknowledged this contradiction. They called on the state to remove religious barriers that prevent Dalit Christians and Dalit Muslims from availing Scheduled Caste status and the benefits that come with it. Ignoring these recommendations is not just a political failure—it is a moral and constitutional abdication.

The resurrection reminds us that real transformation is possible—but only when we face the truth of our condition. The path forward requires radical honesty and courageous reform. The Church must recognize its complicity in perpetuating caste hierarchies and take concrete steps to dismantle them. It must practice what it preaches: that all are equal in the eyes of God. It must give leadership roles and equal respect to Dalit Christians and stand with them in their struggle for justice—not as an act of charity but as a commitment to truth and faith.

At the same time, the state must fulfill its constitutional responsibilities without bias. The denial of Scheduled Caste status to Dalit Christians and Dalit Muslims is based on a flawed assumption—that caste does not exist outside Hinduism. This is not only factually incorrect, but it also contradicts the very spirit of the Constitution, which enshrines justice and equality irrespective of religion. Caste is a social reality that transcends religious boundaries, and failing to address it due to religious considerations perpetuates injustice under the guise of neutrality.

The resurrection also challenges the privileged to relinquish their power. For upper-caste Christians, this means acknowledging the benefits they continue to enjoy within the Church and in society—and actively working to dismantle them. Solidarity is not a sentimental idea; it is a moral imperative. It means listening to Dalit voices, promoting them to leadership, and standing beside them in their demands for justice and dignity. For Dalit Christians, Easter offers hope. Despite the continued struggle, their story is aligned with the story of the risen Christ. They are not forgotten. Their suffering has meaning, and their struggle will not be in vain.

To live the Cross is to live in solidarity with the crucified of our time: the lynched, the raped, the displaced, the discriminated, and the poor. The Cross is not the end—it is the beginning of the path that leads to Easter, to a renewed life committed to justice and equality. Living Easter, then, is not just a matter of belief—it is a matter of practice, of embodying the values of the resurrection in our politics, our communities, and our daily lives.

We must move from discrimination to dignity, from exclusion to embrace, from division to unity. This is not idealism—it is the necessary path forward if we are to fulfill the promise of the Indian Constitution and the deeper spiritual promise of Easter. This transformation cannot be left to the Church alone, nor can it be solely the responsibility of the state. It requires the participation of all: civil society, religious institutions, political leaders, and every individual who seeks a more humane and just India.

In this context, resurrection becomes the ultimate meta-narrative—a story that redefines all other stories. It demands that we set aside our narrow sectarianism, our communal biases, and our caste prejudices. It calls us to a new way of being human—one that prioritizes love, justice, and communion over fear, hatred, and division. Resurrection is not an escape from the world—it is a call to engage with the world more deeply, more honestly, and more courageously.

India today stands at a crossroads. The digital age has brought with it not only information but also noise—fake news, hate propaganda, and divisive rhetoric flood our screens. Communal violence continues to rear its head, and caste discrimination remains an everyday reality. In such a context, to live mindfully, consciously, and compassionately is a revolutionary act. It is to reject the lies that divide us and embrace the truth that unites us.

This Easter, let us plant our feet firmly on the ground—rejecting all forms of caste, creed, and communal divisions. Let us rise with Christ to a new life—not just personally but collectively. Let us confront the systems that crucify the innocent and stand up for those who are denied their dignity. Let us live the resurrection—not just as a hope for the afterlife but as a commitment to justice here and now.

That is the true meaning of Easter in India today: a rising not only from the dead but from the death-dealing forces of caste, communalism, and systemic discrimination. Let us rise together.

REDISCOVERING DIVINE SIMPLICITY: THE TEN COMMANDMENTS AS A PATH TO SELF-REALIZATION

 

The path to self-realization, as envisioned in the divine framework of God, is inherently simple, natural, pure, and straightforward. It is a road paved with sincerity, compassion, and obedience to the basic tenets of life, such as those enshrined in the Ten Commandments. This path calls for simplicity, humility, and unshakable faith—a marked contrast to the often convoluted and commercialized spiritual journeys that many embark on today, driven by the allure of god-men, rituals, and materialistic interpretations of peace and satisfaction. The beauty of God's way lies in its profound simplicity, emphasizing a direct relationship between the Creator and His creation without unnecessary intermediaries or overly elaborate practices.

The Ten Commandments stand as the bedrock of ethical and spiritual life, offering universal principles that transcend time and culture. They advocate for love, respect, honesty, and devotion—qualities that build a meaningful and peaceful existence. These commandments are neither burdensome nor complex; rather, they serve as a moral compass guiding individuals toward righteousness. Yet, as society advances, we often find ourselves complicating the spiritual life with rituals, ceremonies, and rules that, while not inherently wrong, risk overshadowing the essence of faith and devotion. For example, think of the psychological effect of the emotional Hamartia out of the loud Charismatic ‘alleluias’ intertwined with extra ‘noise’ and music.

A similar scenario unfolded in the time of Jesus when the Pharisees and Scribes imposed a heavy burden of 613 rules and regulations on the Jewish people. These rules, though rooted in religious traditions, became a means of control and a source of spiritual exhaustion. The strict dictates turned the purity of worship into a mechanical process, removing the heartfelt connection with God. Jesus criticized this legalistic approach, calling instead for a return to the simplicity of faith—a life centered on love for God and neighbor.

Fast-forward to today, and we see echoes of this complexity in the multiplication of spiritual practices and the rise of modern "idols." These idols are not limited to statues or images but extend to material possessions, fame, wealth, technology, and even ideologies. In our pursuit of these attachments, we risk losing sight of the divine simplicity that leads to true self-realization. The worship of these modern idols creates a labyrinth of distractions, pulling us away from the essence of spiritual life. The quest for self-gratification, often masked as spiritual fulfillment, turns faith into a commodity and self-realization into a distant mirage.

The proliferation of god-men and spiritual tours further compounds this issue. While many of these individuals and activities aim to provide guidance and solace, they sometimes create dependencies that undermine personal spiritual growth. The reliance on intermediaries can dilute the individual's direct relationship with God, turning what should be a personal and transformative journey into a transactional experience. This trend mirrors the Pharisees' legalism, where human interpretations overshadowed divine simplicity.

True self-realization does not require elaborate rituals or the intervention of others. It begins with introspection, humility, realization and a sincere desire to align one's life with divine principles. The Ten Commandments offer a clear and accessible roadmap for this journey. By honoring these commandments, individuals cultivate virtues such as integrity, gratitude, and compassion. These virtues act as stepping stones toward a deeper understanding of oneself and one's relationship with the Creator.

Moreover, the simplicity of God's path calls for a rejection of modern idols. This does not mean abandoning technology or material possessions but rather using them responsibly and without attachment. It involves recognizing that true peace and satisfaction come not from external sources but from within—a realization that is often obscured by the noise of modern life. Detachment from idols allows individuals to focus on the eternal truths that underpin spiritual life, leading to a sense of fulfillment that no material possession can provide.

In this context, the importance of community and shared worship cannot be overstated. While personal devotion is crucial, the fellowship of like-minded individuals fosters mutual encouragement and accountability. This community should, however, be rooted in simplicity and authenticity, avoiding the pitfalls of showmanship or competition that sometimes plague religious gatherings. The focus should remain on collective growth and mutual support, reflecting the love and unity that God desires for His people.

The message of simplicity in spiritual life also extends to how we approach challenges and uncertainties. Instead of seeking quick fixes or external validations, individuals are encouraged to trust in God's providence and lean on their faith. This trust fosters resilience and a sense of purpose, enabling individuals to navigate life's complexities with grace and confidence.

In conclusion, God's road to self-realization is simple, straightforward, and accessible to all. It is a path that prioritizes love, faith, and obedience over rituals and material attachments. By embracing the Ten Commandments and rejecting the distractions of modern idols, individuals can cultivate a deep and personal connection with the divine. This journey of hope is not about adding more to one's life but about removing the unnecessary layers that obscure the truth. It is a return to the basics, a rediscovery of the simplicity and purity of faith that leads to genuine self-realization and lasting peace.

Pivoting on the Cross: Pope Francis’s Playbook for Spiritual Resilience

 

 Introduction: A Pontiff’s Passion for Sports and Spirituality 

Pope Francis, known for his humility and pastoral warmth, reveals in his autobiography an unexpected hobby dimension of his life: a deep love for sports and particularly his interest in football. His allegiance to the Argentine soccer club San Lorenzo de Almagro —founded by Salesian priest Lorenzo Massa— and finding pride in supporting the team hint at a formative link between faith, community, and play. San Lorenzo is a neighborhood in Buenos Aires. Francis’ support for San Lorenzo ties to his Salesian connections, which influenced his upbringing and perhaps his spirituality. Yet it is basketball, a staple of his youth at the Salesian oratory, that provides a striking metaphor for Christian living. Speaking on basketball, Francis says, the player while dribbling the ball suddenly stops pivoting around a fixed leg, trying to motion himself in diverse directions in order  to pass or free himself to proceed to score the basket. The Pope’s reflection on the “pivot”—a basketball maneuver where a player anchors one foot to change direction—becomes a transitional and spiritual ‘pivot’ analogy: just as athletes pivot to navigate the court, Christians must root themselves in the Cross of Christ to serve others amid life’s challenges. This column explores how this athletic wisdom illuminates the path of discipleship, particularly for priests and religious in an era of tumult and transformation; pivoting while being centred on the Cross of Christ and live lives in service towards others, especially when things seem tough and difficult.

The Art of the Pivot: Lessons from the Court 

Let me explain the basketball term for those unfamiliar. Pivoting in basketball is when a player stops moving but can rotate around one foot to change direction. It's a strategic move to avoid defenders or find a better passing angle. In basketball, the pivot is a moment of strategic recalibration. When a player stops dribbling, plants one foot, and rotates to survey the court, they gain clarity to pass, shoot, or evade defenders. The move requires balance, awareness, and trust in one’s footing. Without that anchored leg, the player risks traveling—a violation—or losing control. The key analogy here is the basketball move where a player stops dribbling, pivots around a fixed leg, and then moves in a new direction. Similarly, life demands moments of pause and reorientation. We relate this maneuver  to being grounded in Christ (the pivot foot) while being able to adjust to life's challenges. Pope Francis relates this to Christians, particularly clergy and religious, needing to pivot around the Cross of Christ, especially in tough times, to serve others.

For Pope Francis, the Cross of Christ is the “fixed foot” around which believers pivot. It is both a source of stability, strategy, adaptability and a catalyst for dynamic movement. Just as the pivot enables athletes to adapt mid-play, the Cross equips Christians to respond to adversity with grace and creativity.

 The Cross as Our Fixed Point: Theology of a Spiritual Pivot 

The Cross stands at the heart of Christian identity, symbolizing sacrifice, redemption, and unconditional love. Jesus clearly directed his disciples: "Take up your cross" (Mt 16:24).  St. Paul writes, “May I never boast except in the cross of our Lord Jesus Christ” (Gal 6:14). The Cross is central to Christian identity. The Cross as the fixed point. The Cross represents sacrificial love and salvation. Elaborating on this analogy by connecting the basketball pivot to spiritual life we expand this reflection, mostly for a religious and lay persons. The readers would be interested in how sports metaphors apply to their faith and vocation. The Cross as the pivot point, leads us to discuss the challenges faced by Christians/priests, and how the Cross helps them serve others despite difficulties through practical applications.

Pivoting around it means keeping Christ's sacrifice central, allowing it to guide decisions and actions. When things get tough, instead of moving away, you turn towards the Cross for direction. To pivot around the Cross is to center one’s life on this paradox: strength in weakness, victory in surrender. For clergy and religious, whose vocations are marked by public witness, the Cross is not merely a symbol but a lived reality. It calls them to embrace the “folly” of the Gospel—serving the marginalized, forgiving relentlessly, and prioritizing spiritual wealth over worldly acclaim. 

There is a link  in connecting the pivot to Salesian spirituality, since the Salesians focus on youth, sports, and education. Don Bosco's oratories used sports as a means of evangelization. Pope Francis's father playing basketball at the Salesian oratory shows the environment that shaped him. This ties to the idea that sports teach collaborative teamwork and strategy—qualities applicable to spiritual life. The pivot as a lesson from sports applied to faith. The Salesian tradition, which shaped Pope Francis’s early years, emphasizes joy, youth outreach, and the sanctification of daily life. Sports, in this context, were more than recreation; they were tools for forming character and community. Don Bosco, founder of the Salesians, saw play as a means to teach discipline, teamwork, and trust in God. The pivot, then, becomes a Salesian metaphor for discernment: staying grounded in Christ while engaging the world with agility.

Challenges of Modern Ministry: Why the Pivot Matters 

Why is this important for priests and religious? Priests and religious today face a court crowded with challenges: pressure of secularism, clerical scandals, internal Church issues, sustaining faith, societal and religious polarization, etc. They face burnout in the midst of  declining vocations. The Cross as their anchor helps them stay focused on service and mission. Therefore, there is the  need for a firm foundation. The pandemic amplified these struggles, forcing ministries to “pivot” literally—to virtual Masses, doorstep sacraments, and emergency outreach. Yet even in calmer times, the temptation to drift from the Cross persists. Some cling to rigid traditionalism, refusing to rotate toward new needs; others chase relevance at the cost of Gospel fidelity. 

Pope Francis’s analogy offers a corrective. The spiritual pivot is neither stagnation nor aimless motion. The Cross is not static but a source of dynamic movement. Being rooted allows flexibility in service. It is the art of holding fast to the Cross while turning toward the ever-changing “signs of the times.” For a priest in a dwindling parish, this might mean reviving traditional devotions while embracing social media evangelization. For a nun serving the homeless, it could involve advocating for systemic change without losing sight of individual dignity. . Pivoting allows one to see new opportunities to serve others in need, change tactics if needed, but always rooted in Christ. The Cross isn't just a symbol but a call to action. Pivoting helps in responding dynamically to others' needs, while being rooted in Christ's love to serve effectively. The Cross, as the fixed point, ensures that adaptation never becomes compromise.

Saints as Pivotal Figures: Historical and Modern Examples 

The saints, contemporary priests and nuns made a difference exemplifying this balance, because they kept the Cross central. For example, St. Teresa of Avila’s experience of Christ's presence in the midst of daily sufferings and humiliation, and  St. Francis of Assisi embracing the Cross. Modern clergy and these men and women embody this centrality of the Cross. St. John Paul II, whose motto was “Totus Tuus” (Totally Yours), anchored his papacy in Marian devotion while spearheading ecumenical dialogue and confronting communism. Mother Teresa pivoted around the Cross by seeing Christ’s cry of “I Thirst”  in the “distressing disguise of the poor,” combining contemplative prayer with radical service. Closer to our time, Fr. Damien of Molokai rooted himself in Eucharistic adoration while serving lepers isolated by fear, and Sr. Norma Pimentel, a modern-day advocate for migrants, draws strength from the Cross to defend the vulnerable at the U.S.-Mexico border. 

These figures show that pivoting on the Cross is not passive. It demands courage to face resistance, whether from external critics or internal doubts. As St. Ignatius of Loyola taught, discernment requires freedom to “find God in all things”—a freedom grounded in unwavering love for Christ.

Practical Playbook: Cultivating a Pivotal Spirituality 

How can today’s Christians, especially clergy and religious, practice this pivotal spirituality?  How to cultivate this pivot point in daily life?

1. Anchor in Prayer: Begin each day before a crucifix, asking, “How does the Cross shape my decisions?” Daily prayer before a crucifix, the Liturgy of the Hours and Eucharistic adoration recenter the soul on Christ’s sacrifice. 

2. Examen for Discernment: Reflect nightly  and examine to see where one needs to pivot: Where did I pivot toward or away from the Cross? Identify moments when fear or pride hindered Gospel responsiveness. 

3. Serve at the Peripheries through corporal and spiritual works of mercy: Like Pope Francis’s “field hospital” Church, step into uncharted territory—prisons, online forums, interfaith spaces—while carrying the Cross as a banner of hope. Engage in works of mercy as actions stemming from the Cross. Embrace the 'pivot' moment, rooted in Christ, to serve others with agility and love.

4. Embrace Sacramental Renewal: Confession and the Eucharist (and other Sacraments) restore spiritual balance, much as athletes hydrate and rest. 

5. Community as Coaching: Surround yourself with “teammates”, communal and interfaith fraternity, forums, associations, groups and movements (spiritual directors, lay collaborators, civic bodies) who challenge and support your mission. 

Conclusion: The Game Plan for Gospel Life 

Pope Francis’s basketball analogy invites us to view the Christian life as a divine sport—one where agility and fidelity coexist. In a world that glorifies speed and self-sufficiency, the pivot teaches us to slow down, plant ourselves at the foot of the Cross, and move outward in love. His teachings on the Church as a Mission, going out to the peripheries while pivoting on the Cross, makes sense. The pivot allows turning towards those in need. For priests and religious, this is not a mere strategy but a survival skill. The Cross, as the ultimate fixed point, transforms every trial into a pivot toward resurrection. 

Here is Paul's analogy of athletes in spiritual life: “Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last, but we do it to get a crown that will last forever.  Therefore, I do not run like someone running aimlessly; I do not fight like a boxer beating the air. No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (1 Cor 9:24-27). As the final buzzer approaches, may we all learn to play the game with the heart of a saint: eyes on the prize, feet grounded in grace, and hands ready to pass the ball of mercy to a world in desperate need of hope. “For the love of Christ impels us” (2 Cor 5:14)—to pivot, to serve, to live.