DO NOT BE AFRAID: FROM GAZING TO GOING – A RESURRECTION CALL FROM FEAR TO MISSION

 

Imagine standing at an empty tomb, heart pounding with a mix of terror and joy. The stone rolled away, angels proclaiming life, and then Jesus Himself appears. "Do not be afraid," He says. "Go and tell my brothers to go to Galilee, and there they will see me" (Matthew 28:10). These aren't just comforting words to the women at the tomb—Mary Magdalene and the other Mary. They're a commissioning, a divine push from fear to faith, from stillness to mission. In our fear-paralyzed world of injustice, confusion, and suffering, this resurrection command rings out: Stop gazing. Start going. The resurrection is not an event meant to be admired from a distance; it is a reality that demands participation. In a world often paralyzed by fear, confusion, injustice, and suffering, this command of Jesus echoes with renewed urgency: Do not be afraid—go and tell.

Therefore, here is an engaging and flowing blog post, a narrative-driven piece that builds progressively—from the scriptural encounter, through exegesis and personal challenge, to modern mission and transformation. It maintains a pastoral, inspirational tone suitable for theological reading, emphasizing hope, justice, and action in everyday contexts like those in India and beyond.

1. Origin and Context of Matthew 28:10

The verse emerges within the resurrection narrative of Matthew’s Gospel. After the crucifixion, the women—Mary Magdalene and the other Mary—go to the tomb. There, they encounter life. The empty tomb, the message, and Jesus’ appearance form a sequence of revelation. Matthew's Gospel sets the scene perfectly. Written for a Jewish-Christian audience, it frames Jesus as the fulfillment of God's ancient promises. The women arrive expecting death after the crucifixion, but they find an empty tomb, an angelic announcement, and the risen Lord. The call to "go to Galilee" isn't random—it's a return to where Jesus began His ministry, now infused with resurrection power. Galilee is where all begun with Jesus. It represents a return to origins—but now with a transformed understanding.The story doesn't end at the tomb; it restarts with depth and purpose. Death loses; life launches.

2. Exegesis: Understanding the Text

Dig deeper into the text, and three imperatives leap out. First, "Do not be afraid." This isn't fluffy reassurance—it's theology in action. This is not merely emotional comfort—it is a declaration. Fear loses its grip in the presence of the risen Christ. Throughout the Gospels, fear often arises when human beings encounter divine power. Yet here, the command suggests a shift: fear must give way to trust. The resurrection redefines reality. Death, oppression, and injustice no longer have the final word. Fear grips us when divine power breaks in, but the risen Christ redefines reality. Oppression, injustice, even death? They don't get the last word.

Second, "go." No lingering in awe; the resurrection demands movement. Faith isn't a spectator sport—it's missionary, challenging all forms of stagnation, moral, spiritual or social. The resurrection is inherently dynamic. The women are not allowed to remain at the tomb, gazing in wonder. The experience of Christ compels movement. Faith is not passive; it is missionary.

Third, "tell my brothers." Jesus calls His fleeing disciples "brothers," despite their failure and abandonment, offering grace amid failure. And the promise? "They will see me"—but only after obedience. This reveals the heart of the resurrection: reconciliation and restoration. The mission is rooted not in perfection but in grace. Vision follows mission.

Fourth, “They will see me”. The promise of encounter lies at the end of obedience. The disciples will see Christ not by staying in fear, but by responding in faith. Today, this hits home.

3. Hermeneutics: Interpreting for Today

Interpreting this passage today requires moving beyond historical analysis to contemporary relevance. The text invites us to examine three attitudes that often dominate Christian life. Too many of us get stuck in three traps: Staring at Christ's wonders without acting, staying in comfort zones of rejection or failure, or gazing inward in self-contained spirituality.

Many believers remain at the level of admiration—reflecting on Christ, appreciating His teachings, but not engaging in transformative action. Like the women at the tomb, we may be tempted to linger in awe without moving forward. Contemplation matters, but the command disrupts it all.

"Go and tell" propels faith outward, into the world's mess. Comfort zones—cultural, social, or personal—can prevent mission. Fear of rejection, persecution, or failure keeps many from stepping out. A spirituality that is inward-looking can become self-contained. While contemplation is valuable, it must lead to action. The resurrection is not meant to be a private experience but a public witness. The command “go and tell” disrupts all three above tendencies. It calls for a faith that moves outward into the world.

4. Fear and Faith: A Discipleship Journey

Fear and faith have always danced in tension. The disciples feared storms, persecution, even the resurrection. Yet Jesus transforms fear, not by denying it, but by reframing reality through His victory -- an opportunity for deeper trust. Fear is not condemned outright—it is made divine— fear of God. The command “Do not be afraid” is not a denial of reality but an invitation to see reality differently. The risen Christ stands above all forces that threaten human dignity and existence.

In India today, fears abound: social rejection, speaking truth amid caste divides, confronting injustice, bonded labor or tribal marginalization, losing privilege i.e. the feared FCRA Ammendment Bill 2026, the SC Minority Rights Bill! The resurrection whispers, "My power trumps them all." It's a discipleship journey from anxiety to audacious trust. The resurrection challenges all these fears. It assures believers that God’s power is greater than any worldly force.

5. From Encounter to Mission

The resurrection is always followed by mission. Those who encounter the risen Christ cannot remain unchanged. Encounters spark mission. Mary Magdalene rushes to proclaim; Peter preaches boldly after denial; Paul flips from persecutor to apostle. The resurrection is always followed by mission. Those who encounter the risen Christ cannot remain unchanged. Their stories scream: Meeting Jesus changes you—you can't stay silent. For us, that means finding Him in prayer, worship, and daily grind, then letting it overflow into words and deeds.

6. Mission in the Modern World: “Go and Tell” Today

Now, "go and tell" in our chaotic world—riddled with violence and wars,  social injustice and inequality, misinformation and confusion, suppression of rights and dignity. It means bearing hope into despair, affirming life and justice prevail; proclaiming Hope in a broken world. To “go and tell” today means to become bearers of hope.

The resurrection message speaks directly into situations of despair, affirming that life, justice, and truth will prevail. Mission isn't just sermons; it's advocacy—against bonded labor, caste discrimination, for tribal Rights and dignity. Today’s call to believers is to experience Christ not only in prayer and worship but also in daily life. Mission is not limited to preaching words; it includes action for justice and marginalized communities. These struggles are not separate from the Gospel—they are expressions of it. The Kingdom of God is a reality where dignity, equality, and justice flourish. This encounter must overflow into action—into words and deeds that reflect the Gospel. These aren't sidelines; they're Gospel expressions. God's Kingdom demands equality and flourishing for all.

This calls for courage in the face of fear. Modern disciples often face subtle pressures: conforming to societal norms, remaining silent in the face of injustice and prioritizing personal safety over truth. The resurrection calls for courage. It reminds believers that faith is not merely private but public.

7. The Challenge of “Fake Narratives” and Truth

Fake narratives muddy everything, just as tomb guards spread lies while women proclaimed truth. Just as the resurrection story had conflicting interpretations—the women proclaiming life and others spreading denial—today’s world is filled with competing and confusing narratives. Today, propaganda and misinformation drown out hope. They often obscure truth. Our call? Speak integrity, resist manipulation, witness authentic liberation. The Gospel isn't one story among many—it's the truth that sets free.

8. Pastoral and Discipleship Implications

Living out this command requires formation and support. Anchor in sound doctrine to build confidence. Study and understanding God’s character build confidence. Faith rooted in truth overcomes fear. Pray to swap anxiety for trust. It aligns believers with God’s will and strengthens courage. Lean on community, where love casts out fear and sparks boldness. Mutual encouragement within the faith community helps overcome fear. Love drives out fear and fosters boldness.

Contrast Pilate, who knew truth but buckled to pressure, with Jesus' unyielding courage. Jesus, remains steadfast. Do we silence ourselves for image? Compromise for acceptance? No—the resurrection demands better.

9. Conclusion: A Call to Courage, Transformation and Peace

Easter isn't a feel-good holiday; it's transformation fuel. Personally, choose forgiveness over grudge, courage over cower, love over hate. Socially, foster peace in conflicts, dialogue over division, inclusive communities. True power? Not domination, but reconciliation.

"Go to Galilee" means ordinary life—your living streets, workplaces, struggles. Return renewed, witnessing through daily actions. Mission starts here, not just far-off fields.

Become resurrection witnesses: Hope in hopelessness, truth in confusion, justice amid oppression. Embody Easter in word and deed.

From gazing to going, Matthew 28:10 turns believers outward. Ditch staring at the past, staying comfy, gazing idly. Embrace trust sans fear, going with courage, proclaiming boldly. In a world craving hope, justice, peace—Jesus commands: Do not be afraid. Go and tell. The resurrection? Not the end. The mission's launch.

 

FATHER’S LOVE ABOVE THAT OF SONS’ AND DAUGHTERS’

 

The book of  Exodus (20:1-2) states, “I, the Lord, am your God, who brought you out of the land of Egypt, that place of slavery. You shall not have other gods besides me. You shall not carve idols for yourselves in the shape of anything in the sky above or on the earth below or in the waters beneath the earth; you shall not bow down before them or worship them [….] You shall not take the name of the Lord, your God, in vain.” Through Moses, this is clearly communicated to the people of Israel, but they almost immediately break the First Commandment of the Sinai covenant and worship the golden calf (Ex 32:1-35). After this deviation, the ten laws are drastically multiplied into 613 with do’s and don’ts, as a “yoke of discipline” against idolatry and aids to true worship. But they are used as suppressive measures by the highly clerical society.

Later, prophets Jeremiah, Ezekiel and others predict that these laws will be written in the human heart (Jer 31:31-33; Ezk 11:19), acting in full freedom as sons and daughters of the Father. The New Law of love is internalized by means of imbibing socio-moral virtues for a total union with God as His children. It depicts the prodigal portrait of God, who is love itself (cf. Mk 12:28–34). And we are destined to  access this divine love. Following the law of “spiritual physics” this love-gift possessed only in the measure it is given away, says Bishop Barron. If you cling to it, it disappears. In John Paul II’s term   “the law of the gift” is the ‘defining dynamic’ of the Father that all sons and daughters will have to follow.

 The Israelite’s Shema of loving God with all heart, mind, body and strength, invites us to examine our conscience. What bothers me from the ultimate concern of my life as a child of the Father?  How do I woe total allegiance to a God that I cannot see? The solution is here: the Shema is fulfilled, – as Jesus adds the second to the first – only through loving my neighbour as I love myself. In Mark 12:28-34, Jesus reminds the Scribe, “The Lord our God is Lord alone! You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength (Deut 6:4-5). The second is this: You shall love your neighbor as yourself” (Lev 19:18).  Those who do not love their brothers and sisters whom they see, cannot love God whom they do not see (1Jn 4:20). The power and wisdom of the new law lies in not making the unseen Father’s house (family, Church) a marketplace, through over-ritualistic functions. Instead, “Whoever loves God must also love his brothers and sisters”(1Jn 4:21). Doing so “is worth more than all burnt offerings and sacrifices.” According to Bishop Barron the logic is simple: God who is love, loves everything and everyone. Therefore, if I want to love God, I  need to love what and whom God loves.

 Today, there is the urgent need to reject false ‘gods’ we have created for ourselves, and love the true God the Father whose children we are. Like Jesus, we are called to do the Father’s will on earth. Love of God and neighbor is the ultimate law of unified love because this God of love is the only true God of the whole universe. Love needs to be responded with love. The ineffective sacrifices of the past are to be replaced by  the ‘sacrificial fire of love on the Cross’ for the love of neighbour.  Jesus’ sacrificial love becomes the source and model for the Christian love of neighbour (Mary Healy, The Gospel of Mark, 248). Here is then the challenge to continue loving for  the Kingdom’s sake.

 The salvation history is premised on a humanity being part of God’s family as sons and daughters, extended to all the nations and its citizens. The human-made Religions with its mores, codes and creed are to direct us to live unitedly in God’s family, through love of the Father and love of our brothers and sisters – a guide to a spiritual path of relationship. The gift of God’s love on humanity through Jesus was made flesh (Jn 1:17). The corrupt religions of hatred and violence are to be replaced by true love of neighbor in spirit and truth. It is a call to cleanse the evil and unjust practices.

 The awesome power and wisdom of God is manifested  through the crucified Jesus who died out of concrete love for humanity, fulfilling his Father’s will. Similarly, we are called to share in the divine communion as sons and daughters. The goodness of God is manifested through us, when we love each other as brothers and sisters. When we listen to the Father and heed to his voice (will) in our life, we commune with God by being in communion with each other. As prophets we translate “faith into the everyday life of a community before God” (Benedict XVI, Jesus of Nazareth, 4).

 In Lent, we are asked to  join Jesus, follow his standard of loving our enemies (brothers and sisters), while witnessing to his mercy and salvation by turning our  hardened hearts into hearts of flesh that can truly love. With resistance to the hypocritical legalism and  the corrupted institutional religions that Jesus fought against,  we too are called to transform them — Church, doctrines, priesthood, sacrifice, liturgy— into a  loving relationship between the Father, and sons and daughters, – ever building up the family of God. Beyond abstraction, institutional norms and mere ‘change of mind’, we are to change our hearts of ‘doing’ (concrete actions) through a spiritual power and our availability towards our brothers and sisters.

As God is ever faithful to his sons and daughters, we are to called to be His faithful sons and daughters, rebuilding God’s family of love.  As the Father is full of mercy, so too we are to  be ‘vessels of mercy’ in the world today. If we know we have offended our brothers/sisters, we open our hearts and encounter and reconcile with them in humility,  imitating God's mercy without counting the cost. A heart that is open to the needy around, shows true love in action. We have to rise from our prayerful knees and go out to feed the hungry, welcome the stranger, clothe the naked, comfort the sick and visit the prisoner, for we find the Father in them who are in need. Therefore, love of neighbour  is the concrete expression of our love of God who is truth, goodness, love and beauty. This love is worship, more important than prayers and sacrifice.

‘DOING’ AT LENT

 

The Church prescribes prayer, fasting and almsgiving as three disciplines to ‘do’ for spiritual benefits. Too much in the recent past Catholics have shifted to the interior dimensions from the exterior, i.e. faith-in-action. Christianity is not about attitudes, ideas, intentions and principles. Lent is about ‘doing’ prayer, fasting and almsgiving that involve both the body and the mind.  More than the interior spiritual progress, we are called to ‘do’ and by doing we draw closer to God’s holiness. Jesus did, and doing so, he preached. He “put his finger into the man’s ears and, spitting, touched his tongue; then he looked up to heaven and groaned, and said to him, ‘Ephphatha!’” He looked up to his Father and inserted his fingers into the man’s ears, created – as Bishop Barron says – a ‘current’,  to plug him into the divine energy.

 

Changing a mind (attitude) is not same as changing a beggar’s economic status.  You need to be ‘mindless’ for doing the change. What, therefore, is needed is a change of mind to ‘do’, than to philosophize.   Instead of being passive by-stander, mind-changes will find expression in action – which is  a change of heart that loves concretely. Doing something that makes my heart change. Doing a charity is a fact, based on time, space and person.  This sums up the single commandment: “ “You shall love the LORD your God with all your heart, and with all your soul, and with all your might, and with all your mind… and you shall love your neighbour as yourself.”

 

The single condition for Christian discipleship is ‘doing good’ for God,  turning other-centric from personal ego and needs, projects and plans. More than moral reform, Lenten metanoia has to do with ‘doing’ – a fuller consciousness of being through ‘works of mercy’. It is ‘gut-wrenching’ to follow Christ who demands that we deny ourselves and take up our daily crosses and follow him. The cross means, dying to mere ‘thinking’, and rising to active living. Crucifying of the ego, involves ‘walking’ – moving up to the Calvary.

The mass shift towards interior spirituality and prayer of the Catholic crowd is a large part of the problem of non-practice of ‘works of mercy’. The ‘raucous voices’ of the majority, the brazen bray of the  market culture of spirituality, the babbling Babel of religious ritualism — makes us deaf to ‘doing God’s work’. Therefore, we have to shift and move towards Lenten almsgiving. Away from the common crowd, and beyond the ritualistic Lenten liturgy, we can concretely ‘do’ something for the poor and the needy. Similarly, the Lenten fasting, going beyond the hunger for God, is all about emptying the stomach in order to fill the stomach of the hungry. The danger lies in spiritualizing the same, and forgetting to satisfy the physical hunger of the poor for food and drink. Self-fasting has to spur the  deepest desire to satisfy the hunger of another being.

During Lent, we are asked to focus more intently on "almsgiving," which means donating money or goods to the poor and performing other acts of charity. As one of the three pillars of Lenten practice, almsgiving is "a witness to fraternal charity" and "a work of justice pleasing to God." (Catechism of the Catholic Church, no. 2462). More than just an interior spiritual journey lent is  a time when we actively engage in acts of charity, works of mercy, and almsgiving. Almsgiving is the ‘heart’ of Lent. It is not merely about dropping a few coins into the donation basket. It’s a profound act of self-sacrifice for the benefit of others. The Greek term for almsgiving means “mercy,” and it extends beyond material possessions. It’s about giving of ourselves—our time, talents, and resources—to alleviate the suffering of those in need ¹.

Here are few practical suggestions, let’s try to do them: consider donating the money you’d spend on daily indulgences, to a charitable cause. Redirecting these funds can help us grow in mercy and justice during Lent ¹.

The Corporal Works of Mercy:

• Feeding the Hungry: Providing food to those who go without nourishment.
• Giving Drink to the Thirsty: Ensuring access to clean water for the parched.
• Clothing the Naked: Offering warmth and dignity to those lacking proper attire.
• Harbouring the Homeless: Welcoming the displaced and vulnerable.
• Visiting the Sick: Bringing comfort and companionship to the infirm.
• Ransoming the Captive: Advocating for justice and freedom.
• Burying the Dead: Showing compassion to grieving families ².

Detachment and Mercy:

• Almsgiving helps us practice detachment from earthly possessions. It’s not just about giving away material goods; it’s about giving of ourselves. When we extend our hands to those in need, we mirror God’s love and mercy.
• Witness to Fraternal Charity: Almsgiving is one of the three pillars of Lenten practice. It’s a work of justice that pleases God. By sharing our blessings, we become a living testimony to fraternal charity ³.

Practical Ways to Give Alms

• Time: Volunteer at a local shelter, spend time with the elderly, or mentor a child.
• Talents: Use your skills—whether it’s cooking, teaching, or repairing—to benefit others.
• Money: Contribute to charitable organizations or directly assist those in need.
• Prayer: Pray for those suffering and offer spiritual support.⁴

In summary, Lent invites us to move beyond introspection and embrace a radical love that reaches out to our fellow human beings. Let our acts of charity, works of mercy, and almsgiving be a testament to our faith and compassion.

 

DO NOT CARRY ON CLINGING, INSTEAD GO TO GALILEE

 Jesus said to Magdalene, “Don’t cling to me …. But go to my brothers . . . tell them to go to Galilee. They will see me there.” Not holding on to him means, to go and “proclaim to all creatures”; not to hang on to Jesus but to live in union with God, and bear witness to what he lived for. We are commissioned to ‘tell’ the world the Good News mostly by our lives, and with ‘words’ only when necessary. We are to ‘evangelize’ – transform integrally from within.

The kerygma (Paschal Mystery) is lived, and not so much ‘preached’. This is at the heart of neo-evangelization beyond religiosity and wellness-spirituality. Universal Catholicism calls for socio-cultural and religious transformation of the whole world. Church cannot remain socially conservative and politically silent. It cannot not remain ‘status quo,’ and a ‘dull’ institution. Otherwise, it will dangerously sit on its self-placed dynamite, timed for its own destruction. It happens so because of her refusal to ‘change’ radically, while ‘clinging’ on to miss-fit ‘traditions’ with excessive conservative outlook.

After Jesus died and was buried, the disciples had gone back to the region around Tiberius, back to their families. Peter with others went fishing. They worked the whole night but ‘caught’ very little. Yet they engaged themselves hoping for a big catch. They longed, hoped for a positive ‘change’… Their desire was fulfilled because they worked hard for it, without sleep. God rewarded their efforts. At Jesus’ advice they cast the net on the ‘right’ side of the boat, and on the ‘right’ side of the river flow… they caught 153 fish. God certainly rewards when we are engaged in our work, in life, in fulfilling our responsibility. God works with us, when we are working; when we are about our business in this world, ‘translating’ the Scripture into actions.

Jesus never wanted that we ‘cling’ to him to spend time in long praise and worship, in adoration. Instead, we worship God in spirit and truth. Today, he tells us:‘ Go to Galilee and tell the Good News, proclaim the message of salvation to all nations, evangelize, get engaged in God’s mission on earth, to make it a better place to live in peace and harmony, without violence and war.’ It is there in ‘Galilee’ of day to day habitation that God meets us. He is there when we are truly ‘casting’ our net; when we spend sleepless night to earn our living. God wants that we live fully our life, and not distract ourselves with just pious practices, religiosity and sentimental spiritualism.

There is what we call faith-experience. And this experience of faith leads some to sense-experience, but it is always not so. Yet, in daily life’s involvement, faith has to translate into senses, which in turn manifest in actions that are lived concretely. Through such sense-experience that we live our Christian faith. Faith and life (fides et ratio) thus are integrated in one. There is no dualism, but an Advaitic (that has not second) experience.

The apostle Thomas, a skeptic and a realist, did not believe in hear-say. He put his finger in the nailmarks and his hand in Jesus’ side. In our present time of science and modernity, we need to use skepticism and empiricism, to discern our faith and life itself. We need to “look, see and touch” in order to be convinced for life. Belief in uncertainty is a blind leap into the dark, based on bare trust. Though, in life’s journey we will not know everything for sure and objectively through sight and touch, yet we need to ‘discern’ to believe into an unknown reality, seeking grace to work on our nature. If not, we will live with visions and dreams unfulfilled. We will be drugged with the ‘opium’ of a false belief system and sentimentalism – a kind of auto-spiritualism. Certainly, in life time we will not see, touch and understand everything. Only an informed faith that is discerned well, can lead us to truly love God and humanity.