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.

Asian Cardinals for the Asian/Universal Church?

 

 Pope Francis has chosen and created new Cardinals (designate), surprising the world with a counter-traditional strategy. Unpredictably, these new ‘red hats’ represent a broader geographically promising land. Francis’ choice of Cardinals ensures the continuity of his reform process and the legitimate Church renewal, with emphasis on the Roman Curia, the laity, the family and the world itself. The new Asian entry into the new Curial structure mostly under the age of 80 (youngest being 48 years old) and from Religious orders, will decide on the choice of a new Pope after Francis’ heart and mind. There are 6 Jesuit Cardinals and 9 Salesians.

 

Six cardinals-designate are from Asia including the first Cardinal from the marginalized Dalit community. Of the 132 Cardinals who will enter a conclave to elect a new Pope, 83 of them (63%) are created by Francis of which almost 16% are Asian.  India has two new Cardinals – the first Telegu Dalit (“trampled upon") Cardinal Anthony Poola of Hyderabad and Archbishop Felipe Nerri from a Catholic stronghold Goa and Daman.

 

Dalit refers to people treated with disrespect and as untouchables following the caste system which is prevalent in the Church in India. Cardinal Poola is expected to represent the Dalit cause in the Church and resolve some of the issues concerned, including those of the Adivasis (Indigenous Tribals) as the late Cardinal Telesphore Toppo did.  Casteism is a serious issue of concern for the Church in India (cf. M. L. Satyan, https://mattersindia.com/2022/06/casteism-in-indian-catholic-church/, 2 June 2022). Biblically following, the Church leaders are to humbly ‘wash the feet of the Christian followers’ (cf. John 13:13-15). It is specifically stated: “For all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus” (Gal 3: 27-28).  Following so, early Christians, in fact, as a united community, disposed of their possessions and shared them in common, avoiding any social and economic inequalities, following the Way. Today, the marginalized communities (SC, ST) have been discriminated and disrespected. Unfortunately, perpetrating the same, the CBCI has a separate commission for “Dalits and Minorities”!  

 

Francis has bypassed the traditional cardinal seats from major dioceses and regions, and focused on the emerging Churches as he selected Cardinals from the “peripheries”. It is noted that while the Oriental Syro-Malabar, Syro-Malankara, Maronite, Chaldean, Romanian and Ethiopian Churches have cardinals, many other small Churches have been left out. This shift itself is a reminder to the leaders of the Church and the new candidates to be the voice of Asia and not simply sound the Roman dictate (Cf. chhotebhai, https://mattersindia.com/2022/06/hat-trick/, June 3, 2022).  Preferring the liberals, the Pope wants his like-minded Cardinals to pave the way for much reformation in the Church following the Vatican II’s proposals of inculturation and decentralization. The Curial reforms initiated by Francis will affect a major change in the Church governance. The convening of Vatican III may follow the mega Synod on Synodality (October 2023). Now that there are going to be 21 Asian Cardinals, this will have major effect on the appointment of the next Pope.

 

In view of the election of the future, I firmly hold that all the presidents of national episcopal conferences are to be part of the electoral body. So too representatives from religious orders and the laity must be invited to express their view about the Church and in electing a Pope. Conclave need not be restricted only to cardinals, which the Pope chooses independently and at his own discretion. This is not in line with the principle and the spirit of Vatican II. Synodality implies co-responsibility at all levels of the Church. While trying to balance the relationship between the centre and the peripheries, papal primacy and collegiality, the clergy and  the laity, the pope and the Roman Curia, the present trend of  giving the red hat to men in countries, dioceses without cardinals, or to those from ethnic/tribal communities as mere appeasement, do not address the issues that most concern the Church.

 

Again, the College of Cardinals does not offer a "faithful image of (the Church's) diversity". (Robert Mickens, https://international.la-croix.com/news/letter-from-rome/synodality-and-electing-the-bishop-of-rome/16265, 20.6.2022). And the arbitrarily selected members by the pope alone does nothing to change that.  Robert Michen says, it smacks of absolute authority and risks in favouring the Pope’s favoured one. The lay people in the spirit of Synodality, must be part of selecting their Pope. Therefore, the Eastern Church Patriarchs and the members of the Synod of Bishops' permanent council can participate in the conclave.

 

The vocations of Cardinals and Bishops are a call to Christian unity. The exclusive power of the College of Cardinals to elect a Pope, can become a procedure of great abuse. This college "does not relate directly or structurally to the episcopal conferences". Again, neither the consultative body - College of Cardinals – is taken into confidence fully. Synodality signifies the Church's communal life and decision-making process, which includes the participation of all the People of God, ordained, lay and vowed religious. Francis’ radical reforming interest in revising or updating the Church has to extend to the selection and appointment of bishops as well.

 

Coming back to Asia/India, an appointment of a Cardinal from a Dalit/minority community is not enough; he must work towards the empowerment of Dalit community in India through “concrete plans” of action made public and persevered upon.  A Cardinal, of whatsoever background, is a Shepherd who serves the universal Church with “smell of the sheep”, working for all. In this context, Cardinal Charles Bo (FABC President), Joseph Zen, Cleemis Catholicos, Oswald Gracias, George Alencherry and other important Asian Church leaders will need to be more vocal in  public against the rising persecution of Christians by the Military regime of Myanmar, the Chinese Marxist government and the RSS-backed  BJP rule in India respectively, while sharing Francis’ worldview. As the final punch, here is what an Indian Church leader must do: lead a simple life, visit the prisons, hospitals, child care homes, home for the aged, those differently abled, help the poor, express solidarity and concern; join the justice-rally,  interact with the people, and listen and learn from them. He must commit himself to serve the needy, the marginalized and the oppressed.