Showing posts with label dialogue. Show all posts
Showing posts with label dialogue. Show all posts

Wednesday, December 24, 2025

The Eternal Message of Christmas: Love Beyond Borders, From the Sanatana God

 


Warmest Christmas greetings and heartfelt wishes to you all on this holy eve. Today marks a Thursday steeped in reflections from years of pastoral experience and social service, but as we stand on the threshold of Christmas, let's pivot to the timeless joy of this season. Everyone knows Christmas celebrates the birth of Jesus Christ. Yet views differ on why He came to earth. Some say God's Son descended from heaven solely to free humanity from sin, ensuring our ticket to paradise. That's not wrong, but it often stops there—self focused salvation, with little thought for others. On the flip side, many cite Jesus' command: "Love one another." They love, yes, but confine it to their own kind. Did Jesus preach such bounded love? Absolutely not. He challenged the status quo: "You have heard that it was said, 'Love your neighbor and hate your enemy.' But I tell you, love your enemies and pray for those who persecute you" (Mt 5:43-44). Every faith echoes calls to destroy the wicked and protect the righteous. Jesus, however, left a message of forgiveness. He urged transforming evil through love and mercy—not vengeance. He didn't just speak it; He lived it. Nailed to the cross by His tormentors, He prayed, "Father, forgive them, for they do not know what they are doing" (Luke 23:34). Thus, Jesus loves not only believers but non-believers and even enemies. He calls us to mirror that boundless love. This is religion's true essence: not a weapon of division, but a bridge to unity. Whatever faith we follow, let's transcend its boundaries, loving all and fostering peace, love, and harmony in society. In our divided nation today, this unity is our greatest need. I trust you'll agree. Once more: Merry Christmas filled with love and joy, plus warm New Year wishes ahead. Now, let's delve into Christmas' eternal message.

The Prophetic Light in a Chaotic World

Our world teeters in unrest—violence, hatred, and self-righteous clashes everywhere. People spill blood to prove whose faith or ideology reigns supreme. In this spiritual decay and moral darkness, we turn to Isaiah's prophecy from 2,700 years ago: "For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isaiah 9:6). "Everlasting God" (Sanatan Creator), according to Pastor Emmanuel Singh, isn't mere title—it's God's core identity, transcending time. We often limit "Sanatan" to cultures or rituals, but it means eternal, without beginning or end. The Bible attributes this solely to God: - Psalm 90:2: "Before the mountains were born or you brought forth the whole world, from everlasting to everlasting you are God." - Revelation 1:8: "I am the Alpha and the Omega... who is, and who was, and who is to come, the Almighty." - Revelation 22:13: "I am the Alpha and the Omega, the First and the Last, the Beginning and the End." Sanatan isn't a human invention with a founding date—it's God Himself, the "Great I AM" above past, present, and future. On Christmas, we worship this Eternal God Almighty. And Micah 5:2 foretold: "But you, Bethlehem... out of you will come... one who will be ruler over Israel, whose origins are from of old, from ancient times" (echoing John 1:1, Ephesians 1:4).

The Infinite Becomes Finite: Incarnation's Marvel Christmas' greatest wonder?

The Mighty God, Everlasting Father, became a vulnerable Son. Imagine: the Creator of stars humbles Himself into a virgin's womb, cradled in Bethlehem's manger amid animals. This isn't ordinary—it's the eternal Word made flesh. John 1:1,14 captures it: "In the beginning was the Word, and the Word was with God, and the Word was God... The Word became flesh and made his dwelling among us." Why did the Infinite enter time's limits? Why did the Creator take created form? One word: *love*. God didn't dispatch rules from afar. He descended to rescue sin-stained humanity personally.

Bridging the Divide Through Presence

Love demands closeness, not distant commands. Laws might enforce obedience through fear, but only presence melts hardened hearts. Sin built an impassable gulf between God and us—no book or decree could span it. So God became the bridge: Immanuel, "God with us." He didn't rule from a throne; He served in our dust.

The Immortal Tastes Death

God is spirit, immortal, without blood. Yet Scripture demands blood for sin's atonement. No human could pay humanity's debt; no pure spirit could die. Solution? The Eternal took flesh—to die in our place. Bethlehem's manger led to Calvary's cross, where His blood f lowed for us. Immortal became mortal, paving our path to eternity.

A Sympathetic Sanatan Saviour

Distant gods hear cries as reports; this God shares our pain. He hungered, thirsted, wept, endured rejection. When you suffer loss or injustice, know your God isn't a cold judge— He's a compassionate friend who walked weakness to victory (Hebrews 4:15).

 Visible Revelation of the Invisible

We crave tangible refuge from abstract voids. The unseen God became visible in Jesus: "No one has ever seen God, but the one and only Son... has made him known" (John 1:18). Jesus embracing sinners shows God's mercy; touching lepers reveals His touchable holiness.

Humility's Revolution: From Manger to Service

In our power-hungry world of religious one-upmanship, Bethlehem flips the script. The "King of kings" (Revelation 19:16) claimed no palace. He came to serve, not be served: "The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Matthew 20:28). At the Last Supper, God incarnate wrapped a towel around His waist and washed feet: "Now that I, your Lord and Teacher, have washed your feet, you also should wash one another’s feet" (John 13:14). True eternity teaches no hatred, only humble service. If God stooped so low, why do we strut in pride?

Our Eternal Identity: Chosen Before Creation

Christians aren't a 2,000-year startup. Our roots predate time in God's plan: Ephesians 1:4-5: "For he chose us in him before the creation of the world... In love he predestined us for adoption to sonship through Jesus Christ." 2 Timothy 1:9: "[He] saved us... not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time." We're no accident—part of the Eternal Father's timeless design. Our identity transcends race, nation, or creed; it's rooted in Christ's everlasting love.

Surrender at the Eternal Father's Feet

Christmas isn't just lights and cake—it's homecoming to the Sanatan God the Creator. The Wonderful Counselor untangles life's knots; the Prince of Peace calms our chaos. Gaze at that manger child. Forget pride and divisions. Dedicate your life anew to the God who was, is, and is to come—our Lord Jesus Christ.

Prayer: Eternal Father, You are the Beginning and the End. You took human form to banish our sin's darkness. Fill our hearts with Your humility this Christmas. Empower us to carry Your timeless love into this violent world. Amen.

What does Christmas' call to universal love mean for you this year? Share in the comments—let's build unity together.

Thursday, November 20, 2025

CITIZENS, NOT SUBJECTS: RECLAIMING IT AMID ORCHESTRATED POLARIZATION


       Breaking Boundaries, Building Unity in Diversity Through True Patriotism

 

India, with her vibrant diversity, is facing a storm of polarization. Political lines are sharper, religious rhetoric rings louder, and divisions with rising religious fundamentalism seem forced into everyday life. In a country marked by rich diversity, yet torn by deep fault-lines of religion, caste and politics, the call to genuine patriotism and responsible citizenship has never been more urgent. Respectful religious dialogue must be championed—especially by those in power. Grassroots unity remains elusive amid institutional compromise and centralization. The nation needs role models of citizenship that transcend caste, creed, and political loyalties. Patriotism must be rooted in values, not birthplace; talent must rise above religious identity. Only inclusive civic engagement can preserve India's pluralism and foster peace, growth, and brotherhood. Today’s India demands citizens who rise above sectarian divides. Who respect religious dialogue. Who embrace the full sweep of the Indian-idea—unity through diversity. Especially when polarization and fundamentalism threaten to hollow out the social fabric.

Landscape of Division

Dialogue and respect—two foundation stones of democracy—often get missing from public discourse. Instead, what is heard are accusations, threats, and the silencing of dissent. Political polarization is not new in India. But under the present regime, it has grown more orchestrated, more calculated. The ruling dispensation is driven by identity politics, selective majoritarian memory-making, and a narrowing of what “India” means. This frames patriotism in dangerously exclusionary terms.

Major central institutions—judiciary, media, investigative agencies—once pillars of democracy, now find themselves under shadows. Critics argue many have lost independence, bought off or pressured to toe the ruling regime’s line. Laws pass without debate. Parliament sessions have gotten shorter. Investigations appear politically motivated. For many, democracy looks less like open exchange, more like staged events.


In this environment, religious dialogue becomes not a luxury but a moral imperative. If leaders of the current government heed nothing else, they must hear this: genuine patriotism recognizes the Other. Citizenship recognizes equal dignity for every community. Local-level peace, grassroots unity, must begin with ordinary citizens. But in many places that remains a pipe-dream. Why? Because the central bureaucracy, regulatory institutions, oversight agencies have been brought to heel. Autonomous voices are dwindling. Checks and balances muted. The result: local grievances fester, local minorities feel unprotected, local democracy erodes.

Take employment and livelihoods. The economy may show growth—but that growth has not trickled down uniformly. The International Labour Organization and Institute for Human Development find that India’s youth make up nearly 83 % of the jobless. Religious minorities have seen rising unemployment rates in 2023-24 (Business Standard, Nov. 04, 2025). This compounds the sense of exclusion for large sections of the citizenry. Hence, patriotism cannot mean celebrating big numbers while ignoring jobless youth. Citizenship cannot mean waving flags while neglecting fundamental rights. Real India-unity must embrace economic justice and social dignity.

Citizenship: Beyond Rituals, Beyond Religion

Yet, in these testing times, the idea of India shines through the acts of ordinary and extraordinary people. True patriotism is not shrill; it is compassionate and constructive. It is found on local streets, inside humble homes, and at crowded stadiums. India needs living models of citizenship—people who uphold unity through action, not allegiance to religious or caste labels. When we speak of united citizens for a united India, we need to move beyond slogans. We must ask: Who is the citizen? What does it mean to love one’s country? In the present climate, these questions are urgent.

Citizens across religions, regions, and languages have built and defended this nation. Their stories of courage and brotherhood are what will keep India strong and united. For example, many Christians have made a deep mark on the social, cultural, and literary life of India as a whole. Though small in number, Christians have remained active, united, and influential far beyond their size. Unfortunately, political and religious biases have sometimes twisted history, hiding the positive role Christianity has played. These distortions have also fueled attitudes and actions that threaten the spirit of religious freedom guaranteed by India’s Constitution. This reflection seeks to highlight the real and constructive contributions of Christianity to the region’s social, cultural, and educational growth. Therefore, citizenship is not about birthplace alone. It is about participation, contribution, responsibility. A Tamil-Muslim doctor in Kolkata is as patriotic as a Punjabi-Hindu farmer in Punjab. A Christian schoolteacher in rural Andhra serves the Indian nation just as surely as a Hindu engineer in Bengaluru. Talent is not tied to religion. Patriotism is not measured by birthplace or demographic fixity.

True patriotism is not blind allegiance. It is a willing, critical love for the country — one that calls the nation beyond its failures, weaknesses and injustices. It is the kind of citizen who holds the government to account. Who demands independent institutions. Who affirms minority dignity, religious dialogue, constitutional values. We need more of those citizens: across caste, community, creed, rite. The kind who understands that diversity is India’s strength—not its weakness.

When Institutions Fail, Citizens Must Rise

True patriotism is service—helping wherever one lives, not outshouting others. Within India, labels persist. Competent officers are tagged by religion, not achievement. Politicians give incendiary speeches that threaten social harmony. The present regime has declared multiple “wars” of destruction and division— on livelihoods, on minorities, on truth, on independent institutions. It is a war not always shot with bullets, but one waged through policy, through silencing dissent, through monopolizing narrative.

War on livelihoods and the poor: Despite claims of high growth and job creation, the data tell a different story. Unemployment remains stubbornly high. Youth particularly are excluded. The gulf between elite growth and mass stagnation widens. Income inequality grows—the poorest 20% saw their earnings drop by over 50% in five years. When the many feel they are being left behind, patriotism becomes hollow.

War on minorities, on civility, on the rule of law: Minorities face violence and discrimination. Stories of lynching, of hate speech, of demolition drives disproportionately targeting minorities litter headlines. Independent institutions that once protected rights are being weakened. A democracy that silences dissent is no longer fully democratic.

War on science and history: When STEM subjects are sidelined, when textbooks recast history in ideological frames, the nation’s intellectual future is compromised. A citizen can only flourish when knowledge, history, critique are alive.

War on institutions: Freedom of the press is under threat. India’s rank on press freedom has plummeted. Fake news spreads rapidly, dissent is punished or silenced. When the judiciary, election commission, regulatory bodies are seen to be under government control, citizens lose recourse. Regulatory bodies and commissions lose independence. At the grassroots, this means fewer protected spaces. At the national level, this means weakened accountability.

None of this helps, and much of it divides. So, while leaders may divide and distract, the real hope lies with citizens standing firm. At local levels. In small acts of resistance. In everyday devotion to democracy.

Faith, Freedom and the Spirit of Citizenship

The recent remarks by social worker Jimmy Mathew on cricketer Jemimah Rodrigues have stirred concern. He cautioned that her open testimony of faith in Jesus and her father’s public witness might “backfire.” Such a comment reflects the unease of our times, where expressions of personal belief are viewed with suspicion. As citizens of a pluralistic India, we must reject this mindset. To suggest that Jemimah’s Christian faith could harm her career is to imply that faith itself has no place in the public square. That is not patriotism—it is prejudice. Patriotism, rightly understood, means safeguarding the dignity and conscience of every Indian, not silencing them.

Jemimah’s faith is her compass, not a campaign. It is not political propaganda but a personal conviction that guides her life and work. Agreeing with Journalist C.M. Paul, I would say, in a secular democracy, such openness should be celebrated, not feared. If speaking of Jesus is seen as a “risk,” then something is deeply wrong with our understanding of freedom. Our Constitution guarantees the right to profess, practice, and propagate one’s faith. Yet when public figures are told to hide their beliefs, the idea of secularism is distorted. True secularism does not mean the absence of faith, but equal respect for all faiths. Jemimah’s testimony is not a threat to national unity—it is an example of integrity in diversity. To link her to unverified allegations against her father is unfair and unethical. It undermines both her individual dignity and the spirit of citizenship. In India’s vibrant democracy, no one should be shamed into silence because of belief or background.

Patriotism today must stand for the protection of conscience, not its suppression. It must affirm that every Indian—Hindu, Muslim, Christian, Sikh, or atheist—has the right to speak, pray, and live according to conviction. The strength of our republic lies not in uniformity but in mutual respect. Let us therefore appeal for maturity in public discourse. Faith should never be treated as a liability, nor should belief be forced into secrecy. The true test of citizenship is not how alike we are, but how well we honor our differences. Jemimah’s quiet courage is a reminder that in a divided society, authenticity itself becomes an act of patriotism.

Local Patriotism: The Heartbeat of National Unity

For a united India, citizenship must begin at the local level. Unity does not emerge only from large symbols. It grows first in small places — villages, urban neighborhoods, local schools, community centres. Mutual respect, neighborly help, and community engagement lay the foundation. Yet, polarization and institutional pressures often turn neighbors into strangers. Building harmony means defending every citizen’s Rights, regardless of their background. It means creating safe spaces for dialogue, standing up against prejudice, and holding leaders openly accountable. If India is a mosaic, every tile must hold. Here is the practical mode:

Start with religious dialogue and respect:  In a neighborhood mosque, a Hindu family walks in to greet Ramadan. In a Christian church, the imam is invited for Iftar. These small acts matter. They signal that religion is a bridge, not a boundary.

Champion joint citizenship rights: In local panchayats, all community members — Hindu, Muslim, Christian, Sikh, Dalit, Adivasi — must have equal voice. When school committees, village councils, urban wards reflect the full diversity of India, then unity deepens.

Elevate talent and service over identity: Award local youth not by religion, but by merit. Celebrate the community teacher, the woman who runs a micro-enterprise bridging caste divides, the youth who volunteers in flood relief regardless of creed. These are the living models of citizenship.

Reject the politics of division: When local elections reduce to ‘us vs them’ along communal lines, the nation suffers. Citizens must encourage multi-faith platforms, ensure that the local welfare schemes reach all, and resist the temptation of vote bank identity politics.

Why This Matters Now

India stands at a crossroads. On the one hand, we see growth. GDP numbers that dazzle. Large infrastructure projects. Global diplomacy victories. But growth alone is not enough. On the other hand, we see social fault-lines widening. Religious hate-speech rose by 74% in 2024, according to a US-based research group (www.reuters.com. Feb 10, 2025). Youth unemployment remains severe. Democracy is under strain. Institutions compromised.

When a nation’s citizens are splintered by identity, when citizenship is conditional, when patriotism is defined in narrow terms, the promise of India is imperiled. The India dream is not of a singular culture, but of many cultures living in solidarity. Of many faiths offering respect to each other. Of many languages and communities knitting the fabric of one nation.

Today, India needs growth that includes everyone. Harmony among citizens—whatever their language, region, or religion—will drive this growth. This means acknowledging hardship, fighting injustice, and supporting the marginalized. It means rejecting hate and divisive politics, demanding accountability and transparency. Citizenship and patriotism are not to be dictated by politicians or loud media figures. Every Indian, regardless of background, can be a builder of unity. Such unity will not erase diversity, but celebrate it. True progress arises not from uniformity, but from the free, equal participation of all. The present political dispensation may resist this. It may push majoritarian narratives. It may centralize power. It may incentivize divisions. But citizens—active citizens—can counter that momentum.

A Citizens’ Checklist for Unity

India’s history is filled with lessons on the dangers of division—be it through caste, creed, or ego. Yet, the nation’s greatest victories have come when people stood together. All across the country, from metros to fields, from courts to classrooms, many Indians rise above narrow labels. To make this more concrete, here are simple actions citizens can commit to:

Engage in inter-faith conversation: Invite, listen, respect. In your local club, school, church, mosque, temple.

Support inclusive institutions: Whether it’s your neighborhood school, youth club or sports team—advocate for diversity.

Speak out for economic justice: If the system bypasses the poor, the marginalised, the minorities—demand better. Your patriotism is reflected in how your neighbour lives.

Defend democratic norms: If institutions are weakened, dissent stifled, minority rights threatened—you have a duty to protest respectfully and persistently.

Value talent over identity: Celebrate achievers from all communities. Break the stereotype that talent belongs to one religion or region.

Elevate citizenship beyond ritual: Claim your rights. Fulfill your duties. Vote responsibly, volunteer locally, participate in civic life.

A Closing Challenge to the Regime and the Citizens

To the regime: If you truly believe in India’s unity and growth, then you must enable pluralism—not only in rhetoric but in practice. You must strengthen institutions, protect minorities, uphold the rule of law, foster scientific temper and historical truth. You must ensure that growth is inclusive, that jobs reach the youth, that citizenship is unshackled by religion or community.

To the citizens: If you truly love India, then your patriotism must be active. It must not be passive flag-waving. It must be rooted in justice, dignity, dialogue and diversity. It must reflect the India of 1.4 billion citizens—not of one community alone. It must begin at the local level—not waiting for top-down leadership.

In our times of orchestrated polarization, the call is not to retreat. The call is not to surrender to division. The call is to rise. Rise as citizens. Rise for diversity. Rise for unity. Rise for India.  It is a call to unity in India’s diversity

For in the end, if we do not live the ideals of citizenship and patriotism in our everyday realities—our neighborhoods, our schools, our workplaces—then no grand rhetoric, no national slogan, no independent religious affiliation, will hold the dream together. Let us build India not only as a geographic entity—but as a community of mutual respect, shared purpose and vibrant diversity.

Because India does not need another monolith. It needs many voices, many traditions, many citizens who say: I belong. You belong. We all belong. And together we will build a nation—not by silencing difference but by celebrating it.

  

Tuesday, August 12, 2025

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?


Wednesday, July 2, 2025

FROM DOUBT TO DEEP FAITH



The Touch that Transformed

Imagine that intimate, unforgettable scene in John’s Gospel (20:24–29):
The Risen Christ stands before His disciples, but Thomas was not there the first time. When the others tell him, he boldly says, “Unless I see… unless I touch… I will not believe.”

A week later, Jesus returns. He does not rebuke Thomas. Instead, with mercy and tenderness, He invites: “Put your finger here… stretch out your hand and touch…” And Thomas, overwhelmed by this grace, utters one of the greatest declarations of faith in all of Scripture: “My Lord and my God!”

This touch transformed his heart. It was not merely the physical contact, but the encounter with the living Christ—wounded, risen, real—that changed doubt into devotion, fear into faith, and a disciple into a missionary.

For us too, this image speaks. This one moment—this touch—is not just the image of one man’s conversion. It is the image of our human journey. Like Thomas, many of us need to see, touch, ask, think, and question. Jesus does not reject that. He gently leads Thomas from questioning to belief, from fear to faith, from doubt to mission. We are not scolded for our questions. Like Thomas, we are invited to seek, to touch, to believe. This scene is our story—a journey from distance to intimacy, from hesitation to conviction.

Faith That Sees Beyond

The life of St. Thomas, as seen in the Gospels, reveals a deeply human apostle—courageous in action, sincere in questioning, and committed to seeking truth. Among the apostles, he stands out for his bold willingness to die with Jesus saying, "Let us also go, that we may die with Him" (Jn 11:16), his honest openness in moments of uncertainty. It was St Thomas who had the simplicity and honesty to ask Jesus, "Master, we do not know where you are going, how can we know the way?", and the Lord had responded "I am the Way, the Truth and the Life"(Jn 14:5).

Thomas insisted on personal encounter before belief in the Resurrection, "Unless I see the mark of the nails in His Hands and put my finger into His side, I will not believe" (Jn 20:25). Far from being merely a "doubter," Thomas reflects the spiritual journey of many—those who struggle, question, and long for authentic experience. His story consoles those with spiritual anxieties and inspires all to approach God with simplicity and conviction. Once his doubts were dispelled, he became a missionary of great zeal, travelling far to bear witness to Christ, ultimately laying down his life in martyrdom. In him, we find a model of faith that is tested, thoughtful, and transformative—a beacon for all who seek true commitment and certainty in following the Lord.

St. Thomas did not stay where it was comfortable. Thomas’ journey is the journey of India’s faith. He did not remain in comfort or stay back in Jerusalem. He dared to travel to faraway lands with courage, conviction and committment. He left Jerusalem, travelled far, and arrived on the shores of India—possibly in Kerala around AD 52. He brought the light of the Gospel to our soil, to our people. His message was not just about religion. It was about relationship—a faith that integrates truth, love, and life. He preached, healed, taught, baptized, and built up communities of faith—especially among Brahmins and others who were open to dialogue. Tradition tells us he was martyred in Mylapore, Chennai.

His was not a faith of easy slogans—it was a tested and thoughtful faith. His journey to India shows that authentic faith is never passive—it acts, it moves, it crosses borders—geographical, cultural, and spiritual.

Therefore, Thomas’ doubt was not weakness. It was the doorway to a deeper truth. His honest questions led him to the ultimate answer—Jesus Christ. And this shows us something powerful: Faith is not blind. It is a decision to trust what we have seen, what others have shown, and what the Spirit has revealed.

Besides, Faith is not private. It is shared. It builds community. It is like the body of Christ—the Church—a family, a house of unity where each member lives in faith and love, contributing to one another’s growth.

Thomas teaches us that faith has three dimensions:

  • Seeing – recognizing Christ in the wounds of our people, in the poor, the broken, the marginalized.
  • Judging – reflecting critically, asking questions, engaging with reason and tradition.
  • Acting – courageously living out the Gospel in our own time, as witnesses of truth and love.  So did many missionary priests and nuns who followed in his steps 

 In today's India—a land rich in spirituality, pluralism, and paradox—Thomas' apostolate calls us to be Christians who are deeply rooted and widely open. Faith is not an escape from reality, but an engagement with it.

As Pope John Paul II reminded us: “Faith and reason are like two wings on which the human spirit rises to the contemplation of truth.” Thomas used both: he doubted, he questioned, and then he witnessed—even to the point of death.

His contribution to India is not merely historical but spiritual:

  • He planted a Church that survived centuries.
  • He modeled a faith that dialogues with culture.
  • He exemplified a Church that respects differences and embraces truth.

In a time when religion is sometimes used to divide, Thomas calls us to a faith that unites—across castes, creeds, and communities. His journey mirrors the Indian spirit of seeking truth through openness, just like our sages, saints, and seekers—Gandhi, Nehru, Kesab Chandra Sen, Brahmabandhav Upadhaya, and many others—all who believed in truth through dialogue.


 “My Lord and My God” – A Cry of Wonder and Conviction

Thomas’ confession is not just doctrinal—it is emotional, existential, and intimate. He does not say, “You are the Lord” but My Lord and My God!” It’s a cry from the heart—a cry of surrender, a cry of wonder. A sigh of awe. He saw, he touched, and then he believed. That is faith—not just accepting ideas, but encountering a Person—Jesus.

It is also a faith born from experience—not second-hand, not imposed. And that makes his profession even more powerful. Thomas needed to touch. And Christ allowed it. Why? Because faith does not mean ignoring our questions. It means being brave enough to bring them to Jesus. We may come with questions. We may come with wounds. But we are invited to touch the living Body of Christ—in the poor, in the broken, in the Church.

In India today, as young people face conflicting ideologies, as minorities face marginalization, as consumerism replaces contemplation, Thomas reminds us to seek authenticity—to say with conviction: “I believe, not because it is easy, but because I have encountered Christ in life.”

St. Thomas’ faith grew stronger through his doubts. So too, our own struggles can lead us to greater trust. This feast reminds us that faith is freedom—freedom to be, to believe, and to belong. Not blind belief, but a faith that is open, searching, and alive—in dialogue with others, like Gandhi or Nehru sought through interfaith understanding.

Let this be our cry too—in the midst of suffering, confusion, or joy:

“My Lord and My God!” A whisper of awe, a shout of faith, a sigh of wonder. Not blind obedience, but a faith that sees, thinks, and acts.

Concrete Applications in Our Indian Context:

 

  1. Interfaith Dialogue: Like Thomas who came into a land of multiple beliefs, we are called to respect others while bearing witness to Christ’s love. Let us promote dialogue, not division—listening and learning from one another.
  2. Faith and Reason: Encourage our youth to not fear questions. Use platforms like YCS/YSM (“See, Judge, Act”) to build critical, committed Christians—open-minded, but firm in faith.
  3. Community Building: In a society fractured by caste and class, let us build the Church as a “spiritual sanctuary”—a home for all. Let each parish, each small Christian community, become a place where Christ is touched through love, service, and solidarity.
  4. Faith as Public Witness: Faith is not private. Like Thomas, our witness must reach the streets, schools, and struggles of the people. In political, educational, and social spheres, let Christians be known not for fear, but for fearless love.

Conclusion:

Let us remember the the fearless and courageous young military man who refused to be a bartender because he was meant to serve the country, and stood firm in his convictions. He was misunderstood.  So too, St. Thomas was misunderstood—but Christ honoured his integrity and gave him a mission.

Let us be such Christians: not ashamed to ask, not afraid to act, and not hesitant to believe. Let us be inspired by Thomas, whose journey from fear to faith, from Jerusalem to India, gave birth to a Church that still lives in our hearts and lands today.

Help us echo your words each day—not with lips alone but with lives transformed by grace:

“My Lord and My God!”

  

Saturday, January 27, 2024

Living in a multi-religious India today

 Pranprathistha is done at the Ram Mandir in Ayodhya on January 22nd;  the BAPS Hindu Temple in Abu Dhabi  will be inaugurated on 14th February. Elections could be anticipated then, while the Lotus 2.0 project continues to poach MLAs and destabilize the elected non-BJP governments! The PM  with the “aura of raja and rishi” — avatar of Indian political, religious and economic development– is all set for electorate gain, and  for Hindu Rashtra (Ram Rajya). Ache din, assurance of job and  benefit for  those socio-economically poor, are all gone! Now it is all about realizing the Hindutva ideology of the RSS. With a majoritarian political pressure and campaign  on centralising Hinduism, there is hype to instigate the religious sentiments of people, which has terrible psychological impact.  It is an irony, that in a secular country, democracy is measured by a majoritarian religious faith and practice. A nation where Schedule Caste, Dalits and other lower-caste people who converted to Islam, Sikhism and Christianity to escape the Brahminical caste-based oppression, are now treated as outsiders. The persecution of minorities is on the rise, and the perpetrators of oppressive offences go scot-free. And all this is done with “a discreet variant on strident saffron, a spiritual hue glowing with political purpose.”  The intention is not to improve the citizens’ living conditions, but to control their minds and actions on the pretext of ‘Ram Rajya’ based on a pseudo-‘dharma’. Beyond all else, the Hindutva spirit is forcefully hovering  all around.

 In short, Hindu religion is amalgamated with Indian nationalism – a fascist Hindutva consciousness, with ‘improvised’ ethics and ethos. Contrary to Gandhi’s inclusive common mission, the seeds of discord and division have already been sown in the secular nation’s lives, changing the core of belief systems of Indian society and politics. India with its past democratic,  inclusive and pluralist credentials beyond  caste or creed appears to be fragile today. The polarising  political currents with Hindutva dominance, afflict the Indian Republic.  The minorities are in need of protection from the formidable socio-religious and political ferment, with “signs of the triumph” of a particular faith. Today,  a cultural consciousness is embedded with  explicit and particular religious sensibilities, ingrained in  inequality and injustices.

 

The ruling dispensation is making mockery of democracy, by making mythically based idol-worship a primary political issue. It is a forceful move to make India a Hindu nation, trying to revive the ‘Sanatan Dharma’s, “Hindu social ethics of intrinsic inequity of castes.”  As Vishal Mangalwadi, in his open letter to Modi, writes about him, promoting the worship of  “mythical gods” instead of praying to “the sovereign Creator, the shaper of India’s destiny (Bharat Bhagya Vidhata)”.[1]  The national motto, Satyameva Jayate (Truth Alone Triumphs) has been overturned with myths and lies.  According to Gandhiji only truth liberates, myths enslave.

 

The invisible God who is pure Spirit without shape or form, cannot be turned into an image. Man-made gods, says Mangalwadi, are false gods, out of human imagination. Instead, we are created to seek truth and wisdom to understand the divine in us. Human civilization is built on this search for the truth, seeking God’s kingdom here on earth, based on social, moral and ethical values. Religion helps in righteous living with justice and equality. The present dominant political culture, on the contrary,  twists and turns, to fabricate false gods by ‘abusing’ religion for electoral gain. Infected with corruption, the Indian leadership has lost credibility. Human dignity must be protected, for the divine in the human is sacred.

 

We the people of a multi-faith India, along with the civil society activists, thinkers, writers, journalists, artists and other like-minded people need to work together to stop the fascist forces from misrule through different means. Unconditionally, without any selfish motives, we need to oppose strongly and forcefully, such arbitrary governance, and work towards rebuilding the federal, democratic and secular Indian Republic that guarantees a free dignified life of the common people. These bodies need to take a positive direction to ensure the same, through inter-faith dialogues and socio-cultural programs.

 

Together we need to demand that all anti-people Policies, and Acts be scrapped, and replace  them with the “People First” Policy, that ensures a stable, dignified and peaceful life of all Indians living in harmony with each other. The government is to be set at the centre that takes stringent action to curb the forces that indulge in spreading communal hatred; caste discrimination; violence against minorities and women; oppression of the weaker sections; and against those who destroy the environment.

 



[1] Cf. A letter "Idolatry: Essence and Consequences" written to Mr. Arun Shourie in 1994 (30th Aug) was published in Vishal Mangalwadi, Missionary Conspiracy: Letters to a Postmodern Hindu, Nivedit Good Books Distributors 1998.

 

 

Thursday, June 16, 2022

LIBERATING THE INDIAN MAN AND WOMAN

 

Before I am a Christian, Catholic, I am a human being living in India within its socio-cultural reality. The past few years have proved that India is in the midst of political violence, killings, corruption, religious intolerance, bigotry, religions politicized, terrorism, poverty, injustice, inequality and social discrimination. Within a pluralistic setting of India, with its various religious faith expressions — diversities within one nation — one finds the national integrity, peace and unity is at risk. Religious pluralism is threatened. Religions often devalued the economic, social, political activities due to narrow vested interest. Men and women are not free. These paradoxical situation prompted me to reflect and give a possible answer to the total integral freedom of Indian men and women, from a Christian point of view.

The real peril India faces is majority communalism (Cf. Sunanda Datta-Ray, “Closed minds”, The Telegraph, Kolkata 11 June 2022.). Religious, political or social practices (even superstition) are mixed up for particular political agenda.  It becomes all the more difficult of separating the social from the religious. Secularism in its true sense is difficult in India. Traditional cultural rites are sanctified into rituals giving them religious overtone with the majoritarian ‘Brahmanical sanctions’ making others ‘non-Hindustanis’. Consequently, such majoritarianism makes the minority communities to assert their identities in this democratic republic India. The Gyanvapi mosque controversy, disrespect to Religious founders by the leaders of the ruling party, reduce the minorities to victimhood, just being ‘tolerated’ to live in India, faced with public humiliation. It exposes the closed minded, opportunistic and unprincipled majoritarian leaders, insensitive to all the rest of the minorities.  The lack of commitment to ethnic and cultural pluralism within India’s demographic reality, will only put India in peril and anarchy. The politicians at the helm of governance, go scot-free for their abusive and divisive remarks on media, the Cow-vigilantes, the ‘Love-jihad terrorism’, communalization of central institutions including education,  and the RSS-VHP-Bajrang- Sanghis’ ‘crusadic’ Dharma Sansads and venomous speeches, the rewriting of pro-Hindutva history, are all instruments of intimidation. The cultures of the Indian men/women, against the present Hindutva demagogues, have to be respected.

 India is passing through a time of tension. Today, we are fighting over collective history (objectively interpreted) and selective and personalized memory (subjectively owned) in India. The ruling political parte is engaged in an exercise of rewriting ‘memory’ and thus destroying the historical legacy. The fanatic Hindutva-ites, having politically identified themselves with particular religious narratives, are determined to reclaim their heritage, with the coercive path of uniformity of language, culture and economy (Hindurashtra) for electoral gain, through distorted memories and destructive violence. Paradoxically it breaks the cohesive bonds of the Indian men/women.

 

Following the Fascism ideology, the present dispensation, use manipulative strategies to win sympathy from the majority community, and denigrate and demonize minorities. The hatred and divisiveness incite people to violence in order to further their vested interests towards polarisation thus destroying pluralism and diversity. The Hindutva elements, for the past 20 years, have been disrupting the communal harmony in India, by accusing the Christians of forceful conversion and the Muslims of terrorist activities against India. Manipulative lies and divisive politics by the ruling regime have brought in anti-conversion laws in the states. It lacks the competency to deal with economy, inflation and unemployment. Outright, it is violating the rights and freedom of all minority citizens, to comply with the carefully planned Hindutva agenda.

 This multi-dimensional situation is the background to our reflection on the Christian faith and its contribution to liberation of Indian men and women. Christianity in a pluralistic India, through its belief in the triune leberative God (cosmotheandric and communitarian), has an answer to an integral living in freedom. Only a Trinitarian concept of Reality can make a synthesis of a multi-dimensional spirituality in India (Karma, Bhakti, Jnana).  Through this pluriform Trinitarian understanding, while taking Jesus of history and Christ of faith as a pathway, the Indian men and women could reach the integral freedom. An understanding of this Trinitarian structure of religious experiences offers a path for collaboration among all religions for growth and development. This liberation is possible only when we commit ourselves in transforming the present situation in India through communitarian living and communicative dialogue. 

I present here the Indian man and woman in his/her relationship with others and wish to confirm that Jesus is the path and mode to integral freedom with the India’s social-cultural, religio-spiritual settings. I have placed an understanding of the Trinitarian, Cosmotheandric vision of Reality — a closer relation of the Triune-God and Indian Pluralism. I propose a holistic approach to integral liberation. Certainly there is no one Indian understanding of men and women, or single understanding of various religions. Within a pluriform understanding of the Indian reality, being created in the image and likeness of God, a Christian has to be creative and liberative, opposing any dehumanizing force, and fight for equality and justice through the social and cultural praxis of love and solidarity. Integral freedom is the goal of Christian response to the Indian situation, following the “pedagogy of Jesus.”

 

 

মঞ্চের রাজনীতি, ধর্মীয় মুখোশ, আর খ্র্রীষ্টান নেতৃত্বের নৈতিক সংকট

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