"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! 

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.

HUMAN PASSION TO DENY OR TO DEVOTE! A REFLECTION

 

 

I am inspired to pen these words by Bishop Barron’s recent Sermon (Palm Sunday), on his YouTube channel. So, I thought of sharing some of his thoughts and my personal reflections with the readers on my blog.

 

Like Solomon, Jesus mounts a donkey and rides into the city of Jerusalem. The crowd cheer him, ‘Hosanna, Son of David, King of Israel,’ the heir to David’s kingdom. But, when Jesus enters Jerusalem unlike Solomon, Jesus will be crowned with thorns and reign from the Cross, while being abandoned by most of His closed associates. 

According to a 20th century theologian the Gospels are basically Passion narratives with long introductions, says Bishop Barron in a recent homily. Therefore, the Passion narrative is the whole of the Gospel. On a bit different note, away from Jesus’ passion, putting ourselves in the scene, Bishop Barron suggests that we could focus on a series of people around Him, see their different reactions to the Passion events. Can we identify with any of these persons as they react to Jesus’ awaited death? The passion opens up  with the scene where Mary of Bethany anoints Jesus’ feet with the alabaster jar of perfumed oil, preparing for his predicted death and burial. She breaks open the jar of expensive perfume.  She pours it on Jesus' head. It scandalizes people around.  Judas explodes, “That's very expensive. Couldn't that nard be sold and the money given to the poor?” What a waste of an entire jar of perfume ! Yes, we could question it, “weigh it in the balance ethically”. Jesus, while dismissing his critique, praises her saying, “What she has done will be remembered for all time” and tell her to keep the rest of the oil for his burial. Mary is the first one to react to Jesus nearing his death. His death represents God's extravagant gift to us, that God went all the way down into our dysfunction. She responds with an extravagant gesture, she breaks open that jar of perfume, as though she's breaking open her whole heart.

According to Bishop Barron, the ‘odor of this woman’s perfume waft’, over the whole of the Passion narrative. This extra generous gesture suggests Jesus’ absolutely radical giving away of self – “nothing calculating, careful, or conservative”. Out of the heart’s abundance it flows,– “religion resists the strictures set for it by a fussily moralizing reason.” There are critiques who complain about the Church’s extravagance! Jesus gives himself away totally and lavishly, ‘pouring out’ his whole life for the world. Is our response to Christ a bit constrained, calculative and too careful? Are we ready to break open our hearts, pour ourselves out for the world?

In the course of the passion narratives, the disciples failed and abandoned Jesus. They fled from the soldiers when Jesus was apprehended. Will we too flee from Jesus? Or as Jesus’ disciples are we ready to take up our crosses, knowing that we too will be vindicated? How can I embrace suffering and sacrifice for Christ’s sake and for the needy ? How am I called to take up my cross today? Peter only follows at a distance. At the climactic moment of Jesus passion, while going through an inner struggle, he sweats blood at the Gethsemane. Peter, James and John – the intimate disciples – fall asleep. The disciples fell asleep several times; they could not keep awake. They dozed off into spiritual slumber. They did not accompany Jesus as he prayed. They did something disrespectful to their Guru. They showed their lack of spiritual attention, while a deep spiritual moment was taking place. They seemed to say: “we don't care” – quite indifferent to Jesus’ agony. It symbolizes contemporary secularism in the midst of God’s creative activity constantly happening around – God's love being poured out through the sacraments,  preaching of the Word of God and through social upliftment through acts of mercy.

We too who are intimate friends of Jesus,  often fall asleep into indifference. As Church members, what are we doing as the Lord is acting in the world? Snoozing away? Recall Prophet Eli  and Samuel ‘inside’ the temple, sleeping away! As Religious, we withdraw, we deliberately decide to fall asleep within the Church’s hierarchy, as the world’s evil and cruelty crucify Christ in the innocent people.

Again, we have a young man, running away ‘naked’ into the ‘night’ with the rest of the disciples from the Gethsemane, leaving his ‘tunic’ behind. This unexpected peculiar detail speaks of leaving our baptismal white garment that symbolizes our devotion to Christ. Like the Apostles we too have put on Christ. But at the moment of truth, when Christian faith demands our courageous witness, when things are “getting dangerous and dicey” because we are Christians, are we counting the cost? “Do we stand our ground or do we run off into the night leaving behind our baptismal identity?” Do we, like that young man, abandon our baptismal identity, run away from the struggle?

What's our attitude at those moments of truth?

The high priest, after hearing various witnesses, puts Jesus on trial at the Sanhedrin, and he asks, "Are you the son of God?” Jesus shockingly cites from  Daniel, chapter seven, saying that he sees the ancient days when one like the son of man coming on the clouds, someone who shares in the authority of God – a messianic prediction.  He affirms, "Yes, I am” – not mere a teacher, or a political leader, or just the Messiah in the conventional sense, but God from God, light from light, true God from true God. Jesus is not a distant historical figure, or a literary device, or an inspiring spiritual teacher that many modern men hold him to be, says Bishop Barron.  But he is God – the central claim of the Church. To fall short of this central faith identity, is effectively to be against Him. How often in our spiritual lives we make vow not to betray Jesus, yet like the apostles we too  deny Jesus’ true identity.

 Then we have the  “scapegoating mob” breaking out. The crowds who saw Jesus’ miracles and heard his words, abandoned Jesus. They asked for a murderous brigand to be released instead of Jesus. While  warming by the fire at the courtyard of the high priest's house, someone identifies Peter to be with Jesus. He retorts back thrice, “I don't even know Him." He denies knowing Jesus. He lies, “I do not know that man”. How often we as fellow sinners  who have pledged our complete loyalty to Him, deny as Peter the first pope did, when things get a little ‘dicey and difficult’!

Next, the Roman soldiers –if the Shroud of Turin is right – put a capped crown of thorns (not ringlet) placed upon the whole top of His head,  put the reed in His hand like a mock scepter. They put on him a purple cloth, laughing over his kingship. They beat Him and spit upon Him. Is not a lot of that going on today? There is so much of the mockery of Jesus and  of religion, through politics and religious fanaticism! And that is a kind of secularism – falling asleep, and indifferences. Have we mocked Jesus like these Roman soldiers with words, by saying/writing disrespectful things, or with our lives, or in associating with the crowd who jeered at Him?

Jesus cries out from the Cross “My God, my God, why have you abandoned (forsaken) me?” When Jesus breathed his last, women too were at a distance from the Cross. None of the remaining eleven apostles approached Pilate to ask for the body. Only Joseph of Arimathea had the courage to do so. Out of the various figures in the Passion narrative, who do we identify with?

Lastly, according to the scholars, the messianic secret is revealed at the foot of the cross after Jesus died.  Till then Jesus always told his closed followers or those whom he healed,  not to tell anyone about his Messianic identity. He quieted them down, muzzled them off. In fact, people were puzzled then, as we are now. Why would Jesus be so reticent? But as Jesus bowed in death, he no longer could silence anyone, reasons Bishop Barron. In fact, the Roman Centurion publicly reveals the Messianic secrecy, "Truly, this man was the son of God." Only the Gentile Centurian confessed publicly his faith in Jesus as the Son of God.

In short, these are signs of the vindication of Jesus: “Abandoned by his disciples, betrayed by Judas, denied by Peter, accused of blasphemy by the priests, rejected in favor of a murderer by the crowd, mocked by the Sanhedrin and by Roman troops and all who came to the cross, surrounded by darkness, and seemingly forsaken by his God, in this one dramatic moment Jesus is fully vindicated. God has answered Jesus’ cry by replacing the Temple as the locus of worship and by offering in its place His own Son who will be confessed by Gentile and Jew alike” (Raymond Brown, Christ in the Gospels…, 163). 

To conclude, Bishop Barron says, the Roman centurion who put Him to death, is the proto evangelist, confirming Jesus’ as the Son of God in place of the Roman Emperor, Caesar, who was the “Huios tou Theou”(son of the God) by tradition. Can we too say those same words? And say loud and clear, with that same confidence?