FAITHFUL CITIZENS, NOT SILENT SPECTATORS: RECLAIMING THE DUTY OF INDIAN CHRISTIANS IN TIMES OF PERSECUTION

 

Introduction: A Legacy of Christian Patriotism and Ethical Witness

 In 1915, at the All India Christian Conference in Allahabad, Madhusudan Das—a freedom fighter, lawyer, and devout Christian—delivered a landmark presidential address titled “Duty of an Indian Christian.” More than a century later, Das’s message continues to shine as a prophetic call to the Indian Church in a climate darkened by persecution, harassment, and vilification. In the light of the present persecution, harassment, and arrest of Christians based on anti-conversion law, threat to Worship groups, vandalism in Churches, accusation of enticement, we urgently focus  on the role that the Christians in India must get engaged into, being reminded of  Madhusudan Das’s 1915 address and current realities of violence on Christians, and other recent events.

The recent arrest of two Catholic nuns at Durg Railway Station in Chhattisgarh under the cloud of anti-conversion suspicion (bailed though); the violent vandalism of churches; the disruption and criminalization of worship gatherings; the repeated slander of Christians as “enticers” and “foreign agents”—all point to a sinister unraveling of India’s constitutional promise of religious freedom. These events are not isolated. They are part of a larger pattern of targeted harassment that seeks to fragment the Indian secular fabric and redefine the place of Christians in society.

Yet, in this hostile environment, Das’s vision re-emerges—not as nostalgic rhetoric but as urgent counsel. His vision of Christian identity, public service, sacrificial citizenship, and moral courage offers a blueprint for believers today. This article seeks to interpret Madhusudan Das’s legacy in the light of current threats and opportunities, while challenging Christians across denominations to act unitedly, constitutionally, and prophetically in defending their rightful place in the republic.

The Arrest of Two Nuns: A Mirror to India’s Religious Climate

On a recent journey to their mission in Chhattisgarh, two Catholic nuns were detained at Durg Railway Station, accused under suspicion of religious conversion—a charge they vehemently denied and for which no evidence was found. Their only "crime" was their religious identity and attire. While their eventual release (bailed out) was welcomed, what followed was deeply troubling: political leaders of the Bharatiya Janata Party (BJP), particularly in Kerala, publicly claimed credit for the release, insinuating their decisive “influence.” This posturing not only trivialized the efforts of Christian civil society, Church networks, and human rights advocates but also exposed an undercurrent of tokenism—using Christian suffering for political mileage without addressing the systemic rot that enables such persecution.

The Christian community's response, in contrast, was marked by unity, dignity, and restraint. Dioceses, religious congregations, the Conference of Religious India (CRI), and ecumenical platforms raised their voices in unison, demanding justice, accountability, and the rule of law. The release was not a gift bestowed by political benevolence—it was a constitutional right reclaimed through persistent advocacy.

Anti-Conversion Laws: Legal Tools of Intimidation

The misuse of anti-conversion laws, especially in BJP-ruled states like Chhattisgarh, Madhya Pradesh, and Uttar Pradesh, has become a potent weapon to stifle religious freedom. These laws, vaguely worded and selectively enforced, presume guilt, demand unreasonable proof of faith, and reverse the burden of justice. Consequently, misusing such law, Christians—pastors, nuns, lay leaders, and even social workers—have found themselves behind bars, their institutions raided, their gatherings surveilled. Worship groups have been disrupted, sometimes violently, with police complicity or inaction. The media, too often, joins the chorus, branding acts of compassion as “enticement.”

This climate is what Madhusudan Das would call the triumph of selfish nationalism—where loyalty to a faith other than the dominant one is treated as betrayal. Das warned that nationalism, unless tempered by spiritual ethics, can devolve into “selfishness greater than that of a child.” The duty of Indian Christians, then, is not to retreat, but to engage—with courage, sacrifice, and the moral clarity of Christ’s own words: “Father, forgive them, for they know not what they do.”

Recovering the Vision of “Sacrificial Citizenship”

Das’s address is rich with themes of spiritual patriotism, moral beauty, and public service. His call to “be lost in the nation” is not a plea for invisibility, but for deep rootedness. Christian citizenship, in his view, must be selfless, visible, and accountable to divine justice above all else.

In today’s context, this sacrificial model becomes radical. Christians must not be content with passive victimhood or private piety. Instead, they are called to:

• Serve through institutions that care for the poor, the sick, and the marginalized.
• Educate and empower Dalit and tribal children facing systemic neglect.
• Raise their voice in public forums against injustice, ecological destruction, and communal hatred.
• Use their constitutional rights—freedom of speech, religion, and assembly—not as privileges, but as sacred responsibilities.

To do this effectively, Christians must first reject sectarianism. The lines between denominations—Catholic, Protestant, Orthodox, Pentecostal—must dissolve in the face of common threats. Unity is no longer optional; it is urgent.

Challenging the BJP’s Narrative: No Monopoly on Freedom

The BJP’s recent attempt to claim credit for the nuns’ release reveals a deeper malaise: the instrumentalization of religion. While the party leadership in Kerala seeks to placate Christian voters, its cadres in northern and central India unleash vigilante violence, spew hatred, and amplify anti-Christian propaganda. This dissonance cannot go unchallenged. Christians must call out the hypocrisy. They must demand consistency between constitutional claims and grassroots realities. As citizens of India, Christians have no need to beg for mercy or plead for favors—they have the right to live, worship, and witness in peace, as guaranteed by Article 25 of the Constitution.

Let us remind ourselves and our nation: India is not a theocracy. It is a Sovereign, Socialist, Secular, Democratic, Republic. These are not mere adjectives—they are binding principles.

 From Ghetto to Public Square: Reclaiming Moral Voice

Das warned against Christians becoming alienated from national life. In today’s context, such alienation comes not only from fear but also from self-imposed withdrawal. Churches, while rightly focusing on pastoral care and internal administration, must also reclaim their prophetic voice in society. This means:

• Training and equipping laypeople to enter public service, civil society, and policy-making.
• Encouraging religious leaders to speak courageously on moral issues—without fear of offending majoritarian sentiments.
• Investing in media, legal aid, and research centers that can document, defend, and disseminate Christian perspectives.
• Building alliances with other minorities—Muslims, Sikhs, Buddhists—as well as secular civil society actors who stand for pluralism.

Unity in suffering must become unity in action.

 A Gospel Witness of Forgiveness and Conviction

 Madhusudan Das did not come to Christ through coercion or colonial indoctrination. His conversion was inspired by the moral power of Jesus’s prayer on the cross: “Father, forgive them…” This ethical encounter transformed him—and it can transform our witness. In a time when Christians are accused of forced conversions, the greatest rebuttal is the credibility of our lives. Let our forgiveness, our schools, our hospitals, our tribal missions, our commitment to the marginalized, speak for us. We need to continue serving those who hate us, and pray for those who malign us. But let us also name injustice and challenge falsehood.

This dual calling—compassion and courage—is not contradictory. It is the very essence of Christ-like mission.

National Forums, CRI, and Ecclesial Networks: The Need for Coherence

The recent coordinated efforts by Christian groups to secure the release of the nuns point to the power of collaboration. National forums like the National Council of Churches in India (NCCI), the Catholic Bishops’ Conference of India (CBCI), the Evangelical Fellowship of India (EFI), Indian Christian Council (ICC) and the Conference of Religious India (CRI) must deepen their cooperation. Their statements, petitions, media outreach, and legal support must be strategically aligned.

This unity must also reach the grassroots—interdenominational prayer meetings, legal literacy workshops, solidarity marches, and peace vigils in towns and villages. The laity must be involved, trained, and empowered to defend their rights with reason and faith.

 A Call to the Youth: Christian Witness in Public Life

 Today’s young Christians, especially in urban centers and campuses, often feel torn between faith and civic engagement. Many hesitate to speak out, fearing backlash or career harm. For  such situation Das offers a counter-vision: “If at that time God says, ‘Thou hast done thy duty,’ I do not care what the world thinks of me.” This is the call for today’s youth: to build careers in law, politics, media, education, and business—not for self-advancement, but for kingdom impact. To carry their faith not as a private hobby, but as a public compass.

 

The Inculturated Advaitic Christ in Indian Soil

 

In the spirit of Madhusudan Das’s patriotic and ethical vision, Indian Christian citizenship calls for a reclaiming of faith that is both deeply Indian and radically inclusive. In this context, Antony Kalliath’s Being Christian – Being Missional (2025) presents a compelling theological response, rooting the Christian mission in India’s cultural and spiritual landscape. His approach draws inspiration from pioneers like Brahmabandhab Upadhyay, Swami Abhishiktananda, and Fr. Bede Griffiths, envisioning Christ not as a foreign redeemer but as Sat-Cit-Ananda—Truth, Consciousness, and Bliss. This Indianized Christ appears not as a colonizer but as Sat-Guru, a teacher in dialogue with India’s bhakti, jnana, and karma traditions. Christianity, in this framework, is not triumphalist but dialogical, echoing sahishnuta (tolerance), and embracing mutual transformation rather than proselytism.

The present author critiques both the dominance of Western liturgical models and superficial attempts at inculturation. There is a need for  a liturgy resonant with Indian aesthetic and philosophical sensibilities, one that reflects the cosmic symbolism and participatory depth of Eastern Christian rites. The Church in India must move beyond dogma, towards a praxis-oriented, contemplative faith that embraces paradox, presence, and justice. This theology draws from Advaitic non-duality, offering an ecclesiology that builds bridges rather than erecting boundaries. The Church, in this view, is not an exclusive fortress but a pilgrim community walking with the people toward the fullness of life.

This model promotes Ashram spirituality, Vedantic metaphysics, and dharma ethics as essential elements in Christian witness. It challenges Indian Christians to embody their faith through cultural immersion, public responsibility, and moral resistance. Religion is not a divisive force but a sacred flow of relational harmony, grounded in contemplative silence, renunciation, and solidarity with the oppressed. Such a posture reorients Christians toward inward transformation and outward engagement. Figures like Upadhyay and Griffiths illustrate this lived inculturation—where dialogue with Indian traditions, commitment to the poor, and fidelity to the Gospel coexist.

In a time of religious violence, persecution, and political polarization, this inculturated vision is especially urgent. Indian Christians must move beyond silence and passive endurance to active, ethical citizenship. Rather than asserting doctrinal superiority, their witness should be one of humble presence, peaceful resistance, and spiritual depth. Abhishiktananda’s idea of Antarnihitata (inscendence) offers a mystical inward path that births authentic mission—grounded in unity with the Real and the other. Fr. Bede Griffiths exemplifies this approach, living the Gospel through Indian idiom, interfaith dialogue, and surrendered service.

This theological reimagining fosters a Christianity that is not alien but fully at home in Indian soil. It reclaims the Gospel as a transformative force for justice, compassion, and communion in a pluralistic society. The Advaitic Christ, as Sat-Guru, invites Indian Christians to witness not through power but through peace, not through conquest but communion. In doing so, they contribute to India’s spiritual and moral renewal, offering a prophetic alternative marked by presence, pilgrimage, and solidarity in a fractured world.

To Be Prudent, Prophetic with Adaptation overcoming Legality and Stubornness

 In the wake of such mounting hostility and politically motivated manipulation, it is imperative for religious congregations, especially women religious, to exercise prudential discernment in their public presence and ministry engagements. Prudent precatutionary measures will go a long way in avoiding being  unnecessarily dragged into politics and avail other of such  favours. Nor should directives and pressured be accepted lying down:

A rigid insistence on canonical dress codes, particularly when they render Sisters more vulnerable to hate crimes or fabricated legal charges, could border on negligence. Adaptation in attire, does not signify loss of vocation or dilution of witness. Rather, it becomes a form of prophetic resistance—choosing life, mission, and the safety of the community over symbolic rigidity. Religious leaders must offer contextual permissions rather than issuing blanket mandates that fail to take into account the escalating dangers faced in regions like Chhattisgarh, Odisha, and Uttar Pradesh. Such pastoral sensitivity protects not only the individual Sisters but also safeguards the integrity of the Church’s mission among the poor and marginalized.

Moreover, prudence must walk hand in hand with political clarity. The recent Durg episode—wherein the BJP intervened to secure bail for the arrested nuns, only to spin the act into a political narrative—serves as a cautionary tale. The temptation to equate tactical relief with ideological alignment is both short-sighted and dangerous. While seeking legal remedies or protection, the Church must refrain from being co-opted into partisan gratitude that mutes its prophetic voice against systemic oppression. Political appeasement today may become complicity tomorrow. Therefore, precautionary measures must go beyond the external and include a commitment to maintain prophetic distance from political actors who instrumentalize Christian suffering for electoral gains. Being prudent is not being silent. Being prophetic is not being reckless. And being persistent means continuing the mission with creative fidelity—not legal stubbornness but contextual courage.

Conclusion: Living the Christian Legacy, Resisting the Chains of Fear

 Today the Christians are facing a living challenge. It calls Indian Christians to be deeply rooted in Christ, passionately Indian in identity, fearless in public witness, and selfless in national service.

In this time of surveillance, accusation, and fear, we must not shrink back. The way of Jesus was never easy. It leads to Gethsemane, to the cross—but also to resurrection.

       Christians in India today must:

• Defend their rights not as minorities begging for space, but as citizens owning their Constitution.
• Respond to persecution not with bitterness, but with conviction, compassion, and collective resolve.
• Insist that the Indian state not favor any faith, but uphold all faiths equally, as per its constitutional mandate.
• Unite across denominations to become a moral force that compels the nation to remember its soul.

        In the words of Das, let us not seek credit. Let us be lost in the nation—not to be erased, but to become salt, light, and leaven. Let India know: The Christian will not be silent. Nor will she be afraid.

          (Infographics by the author)

WHEN GRANDEUR REPLACES INCLUSION: NATIONALISM AS A SHOWPIECE OF PROJECTED POWER AND PRIDE

Intro: India’s 79th Independence Day and the Politics of Optical National Pride

As India marks its 79th Independence Day, the speeches, parades, and televised images once again swell with the refrain that we are the “world’s greatest, mightiest, and largest democracy.” The present regime repeats this mantra so often it has become a kind of national soundtrack — but like all rehearsed lines, it risks masking more than it reveals. Behind the grandiloquence lies a calculated projection of strength and magnificence, a deliberate crafting of political theatre in which the spectacle of nationalism is prized over the substance of inclusive nationhood.

The Age of Monumental Optics

As the columnist Vasudevan Mukunth notes in The Hindu (12 August 2025) nothing better illustrates this shift than the recent inauguration of the Chenab railway bridge in Jammu and Kashmir — celebrated as the world’s highest rail arch. Its graceful steel curve across the Chenab River is undeniably a marvel of engineering. Yet, the decision to feature it prominently on Independence Day invitation cards reveals the underlying strategy: national pride is now anchored less in social equity or democratic vibrancy, and more in monumental imagery.

Over the past decade, India’s political narrative has been dotted with superlatives — the tallest statue, the longest expressway, the largest stadium. The Statue of Unity looms 182 meters above the Narmada, a colossal tribute to Sardar Patel that also subtly recasts him into a Hindu-first icon, aligning him with the ideological thrust of the current regime, says Vasudevan. Each new infrastructure project is wrapped in a media blitz and infused with nationalist rhetoric, designed to elicit awe rather than invite scrutiny.

The size is the message. These structures are not simply public works; they are symbols — declarations etched in stone, steel, and concrete — meant to impress upon citizens an image of a strong, capable, and resurgent India. But the question lingers: whose aspirations do they fulfill, and whose needs do they overshadow?

Grandeur vs. Grassroots

India’s obsession with gigantism coincides with a selective rewriting of history. Projects like the Kashi Vishwanath Corridor, according the same columnist,  are framed not merely as urban redevelopment but as civilisational reclamation, reclaiming “Hindu heritage” while marginalising other cultural narratives. This is less about serving diverse communities and more about curating a singular cultural identity — one that flattens India’s pluralism into a monolithic vision.

It is not that nation-building has no place for spectacle. The Eiffel Tower, the Hoover Dam, or the Great Wall of China have all functioned as rallying points for civic pride. But in India’s present political climate, spectacle operates with a dual purpose: it signals “progress” while simultaneously asserting dominance. Expressways slice through rural landscapes while adjacent villages still await basic sanitation. Mega-dams displace Adivasi communities, while stadiums are built in cities where slums remain untouched by development.

The physical grandeur becomes a substitute for social justice, replacing the slow, difficult work of inclusion with the faster, flashier work of construction. This is a governance of optics, where engineering feats are brandished as proof of political will, even if the benefits remain unequally distributed.

From Inclusion to Exclusion

The scale and ferocity with which the current regime pursues these projects reveal a deeper pattern: the deliberate anchoring of national belonging in monumental forms that inherently exclude. Public consultations, when they happen, are often perfunctory. Legal and environmental safeguards are waived in the name of urgency. Development becomes something done to communities rather than with them.

The rhetoric surrounding such projects mirrors the language of military triumphs — shrinking distances, fortifying borders, taming nature. The government’s Himalayan tunnel projects are presented as marvels of ingenuity, yet they scar fragile mountain ecosystems and uproot Indigenous populations. The price of speed and spectacle is borne by those least visible in the national imagination.

This exclusionary nationalism is reinforced by the erasure of minority contributions from the nation’s story. The grandeur projects are almost always framed within a selective historical narrative, celebrating certain icons while silencing others. It is a nationalism that prefers a perfect postcard image to the messy, contested realities of democratic life.

Security, Stature, and the Rhetoric of Vigilance

This year’s Independence Day rhetoric is also shaped by a heightened discourse on national security. At the 8th National Security Strategies Conference in July, Union Home Minister Amit Shah warned that India’s “rising stature” would bring greater security challenges in the coming decade. His prescription — tighter coordination between central and state agencies, increased anti-narcotics drives, and the use of indigenous technology for policing — reinforces the government’s narrative that India is under constant external and internal threat.

This security-first framing dovetails neatly with the politics of spectacle. When a nation is constantly reminded of threats, the construction of monumental symbols becomes not just a celebration of pride but also an assertion of power — a visual guarantee of safety and stability. But this visual reassurance often conceals the cracks: unaddressed social inequalities, stifled dissent, and communities left behind in the march toward a “great” India.

The Lost Tradition of People-Centric Engineering

India’s history offers a different blueprint for pride. Ancient stepwells, Mughal gardens, and traditional irrigation systems were engineering marvels too — but they were built to serve communities directly, to provide water, shade, and sustenance. They reflected a vision of nationhood where achievement was measured in lives improved, not just in records broken.

In contrast, the present fixation on record-breaking structures sidelines this heritage of people-oriented development. Nationalism becomes a stage performance where the citizen is an audience member, not a participant. Grandeur becomes the idiom of pride, while inclusion — the true test of democracy — is relegated to the margins.

Independence Day: Between Reality and Projection

The annual Independence Day celebrations are the perfect stage for this politics of projection. The Prime Minister’s address from the Red Fort is less a policy roadmap and more a showcase of India’s “achievements” — bullet trains, digital economies, smart cities — often without acknowledging the gaps between these promises and lived realities.

In a country still grappling with child malnutrition, agrarian distress, and unemployment, the emphasis on “world’s largest” and “world’s tallest” rings hollow. The grandeur may photograph well, but it does little to address the lived experience of millions whose independence remains incomplete.

Rethinking National Pride

True national pride need not be small-minded or anti-modern. India can and should celebrate its achievements in science, technology, and infrastructure. But pride loses its moral weight when it is used to paper over inequalities, to exclude rather than include, or to replace democratic participation with passive admiration.

The challenge before India, as it enters its 80th year of independence, is to reclaim a vision of nationhood where the measure of greatness is not the height of our statues or the span of our bridges, but the breadth of our inclusion — where every citizen can see themselves in the nation’s story, not just as spectators of grandeur but as stakeholders in its promise.

As the fireworks fade and the flags are folded this August 15th, the question lingers: Will we continue to equate patriotism with spectacle, or will we dare to build an India whose grandeur lies in the dignity, security, and participation of all its people?

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.

GIVE PEACE A CHANCE

"Peace is a divine gift but at the same time the fruit of human efforts," the Vatican message for Ramadan 2024  states. It continues, “The desire for peace and security is profoundly rooted in the soul of every person of good will, since no one can fail to see the tragic effects of war in the loss of human lives, the toll of serious injury and the throngs of orphans and widows."  Because of this, Ramadan calls for respect for the gift of life, the  conviction that hatred, violence and war – which is “fratricide, useless, senseless, and dark” – must be rejected and peace preserved. For preserving this peace, we need "closeness and friendship"  in order to "extinguish the fire of war and light the candle of peace."

The ongoing production and trade of arms as the primary driving force, accompanied with the enduring human aspiration for control, geo-political ambitions, and economic interests are the roots of conflicts. The global  human family suffers much from the devastating effects of the use of arms – as “dipping a morsel of bread in the blood of our brother”, says Pope Francis.  Inter-State conflicts, armed clashes, military combat,  criminal organizations, armed gangs, killing of innocent civilians, millions of people displaced, arms trade, immoral commerce, have been on the increase. This increase in hostilities is transforming “a third world war fought piecemeal” into “a genuine global conflict.”

Like the Christian Lent, Ramadan focuses more arduously on prayer, fasting, almsgiving. In fact, all religions consider human life sacred. Therefore,  it must be respected and protected. Consciences are to be formed "to respect the absolute value of the life of each person and the right to physical integrity, security and a dignified life."

Giving peace a chance requires courage and conviction, especially in a digital landscape where outrage and polarization often reign supreme. Yet, if we are to truly honor the legacy of Jesus, we must rise above the fray, resist the temptation to engage in hostility and vitriol, and instead strive to cultivate a culture of empathy, understanding, and respect.

Ultimately, living the Lent and Ramadan, or celebrating Easter, Resurrection or Id AI-FITR in the present times, is not just about restoring religious faith and practice and defend its ‘sacredness’ and its ‘greatness’, but about giving peace a chance. It is about reclaiming the transformative power of universal message of love and peace – a message that transcends time, culture, and ideology and speaks to the deepest longings of the human heart; reclaiming his message of compassion and kindness, and applying it to the challenges of the modern world. By embracing the values that each religious belief embodies and promoting a culture of dialogue and understanding, we can work towards a more peaceful and just society.

We recall the words of Jesus himself: "Blessed are the peacemakers, for they will be called children of God" (Matthew 5:9). The word, Islam, coming from an Arabic root,  etymologically means peace, salaam, or shalom in Hebrew. In a world torn apart by conflict and division, may we be instruments of peace, channels of love, and beacons of hope, both online and offline. The followers or believers of the world Religions must form a peace-attitude of the mind and heart that outlines a life program for them. It implies a total sharing of peace and unity as the way of life and a mission. All must imbibe the ability to observe it and put it into practice.

The very first greeting of the Resurrected Jesus is: “Peace be with you.” This must be the be-all and end-all of all faith practices. Faith is not just a subjective experience for one’s own salvation; rather, it is a way to peace, love and unity. Otherwise, all Religions are a fraud and fake. Universal peace is  the fullness of God Kingdom on earth. True, that peace in this imminent world is not all. There is still a greater possibility for God to be up to a permanent peace. And the path of permanent peace is ever open to everyone. Jesus went all the way to death seeking this eternal peace – peace for all. The stunning lessons from Him and from the world-evil should stimulate us all to work for lasting peace.  

Human beings are often trapped in their own remorse, unable to see hope at the end of the tunnel; they feel helpless, discredited.  Peace is not the absence or removal  of outside problems though; instead, peace infuses trust and hope for a better future; disheartened people are put at peace with themselves. Therefore, we move from remorse to a peace-mission, by breaking out of ourselves, from the self-absorption, from our self-centered imprisonment. Peace is an irreplaceable fruit of justice and human Rights; it is the absence of evil in us, for evil has its price. We, therefore, cannot run far away from our duty of finding peace through justice and Rights, thus emerge from the depths of abandonment – a sense of being unwanted. Peace is about being freed by setting our feet on the ground and keep walking in the midst of uncertainty. Consequently, peace rehabilitates us and lifts us up from the human dungeon of hopelessness, dispelling the darkness and fear that are residing within us. Peace touches our inner core to raise us up to confidence so that through a shared mission we can live a fuller life on earth. A renewal of peace happens, therefore, when we stoop humbly to serve and bind the wounded, and those broken hearted.

Pope Francis tells the Christians and Muslims, and all people of goodwill, to extinguish “the fires of hatred, violence and war, and instead light the gentle candle of peace.” God loves all those who devote their lives to the service of peace. Peace is an outcome of justice; it is the fruit of human efforts to build a just world. Human being is called to lay the conditions necessary for its preservation by “drawing upon resources of peace that are present in our rich human and religious traditions” and by acting as “witnesses of hope”. Again, at Easter “Urbi et Orbi” on Wednesday, 3^rd April 2024, the Pope called for peace in the world amid global conflict, war, human suffering, destruction, homeless refugees, social tensions,  humanitarian crises, human rights violations, and human trafficking,  proclaiming Jesus Christ as “the way of peace, reconciliation and fraternity.”  War is "always an absurdity” and “a defeat."

In the midst of these conflicts, people of goodwill of all Religions and non-believers are to enter into dialogue for building up of peace through “encounter, coexistence and pluralism”  especially in Gaza, Syria, Lebanon, Ukraine, Russia, Western Balkans, Armenia and Azerbaijan, Rohingya in Myanmar and Africa. Let us all break the ‘Good-Friday-Ramadan fast’  along with other religious groups, including the Bahá', Hindus, Buddhists, Sikhs, and Taoists, in fellowship, friendship, solidarity and peace. Let our greetings to each other be: Shalom, Shanti, Peace, Salam, and serve our neighbors in need, thus contribute to the common good of the society.

 

 

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