NINO, I KNEW OF, IS A SERVANT OF GOD

 

 My contact with Nino was between 1997-2000, being with four Volunteers with Don Bosco CFB (Luciano Acarese, Borino, Gaetano, e Nino); the first three were colleagues in assisting the CFP boys and working at St. Gregorio, Catania, on daily basis. They were special bunch of persons dedicated to the Salesian mission. Nino would be accompanied in his especially abled car to visit us, meet his other CFB confreres with the eternal smile on his face while still in lying position. He seemed healthy and able from his hip, fit to do all that he can.

 Sometime back I read, the Hospital of Modica in Ragusa, Sicily, is being dedicated to the Servant of God Nino Baglieri (1951-2007), Volunteer with Don Bosco (CFB), under the title: 'Ospedale Maggiore Nino Baglieri'. “A fair recognition for the example that Nino Baglieri has left throughout his life." This Servant of God was born in Modica on May 1, 1951. By profession a bricklayer from the age of 17, Nino had only the elementary schooling. On May 6, 1968, he had a fall from a 17-meter-high scaffolding. Hospitalized, but Nino was completely paralyzed. He confronted it with bitterness. His mother Giuseppina courageously took take care of him for the rest of his life.

 Thus began Nino's agonizing path, of suffering, as he passed from one hospital to another, but without any improvement. Returning to his native town in 1970, after visiting friends, Nino began ten long dark years, stuck at home, in solitude and despair. On March 24, 1978, Good Friday, Nino felt a transformation within as a Charismatic group prayed over him. Then on, he accepted the Cross and said his "fiat" to God.

 He began reading the Bible and rediscovered the wonders of faith. While helping some kids with their homework, he learnt to write with his mouth. In this way, he wrote his memoir, wrote letters to different people in various parts of the world. He had designed some souvenir-images which he gifted to the visitors. He dialled telephone numbers with a rod held in mouth, and had direct contact with many sick people. His convincing word comforted them. Close relationships with many brought him out of isolation and led him to bear witness to the Gospel of joy and hope.

 
From 6 May 1982 onwards, Nino celebrated the Anniversary of the Cross and, the same year, he joined the Salesian Family as a Salesian Cooperator. On 31 August 2004, he made his perpetual profession among the Volunteers with Don Bosco (CDB). On March 2, 2007, at 8 am, Nino Baglieri, after a period of long-suffering and trial, returned to the Father. After death, he is dressed in overalls and sneakers, so that, as he said, “On my last journey to God, I will be able to run to meet him.” On 2 March 2014, the diocesan inquiry into the cause of beatification and canonization of Nino Baglieri was officially opened in the diocese of Noto (Syracuse).

ARIDITY IN SPIRITUAL ASCENT

 People who seek God-experience in their life, and get to a certain point in the spiritual life, they begin to experience a period of aridity and dryness sometime in the process.  The spiritual mystics who had previously tasted the presence of God, often in their moments of prayers, meditation, popular devotions,  go through such moment of the ‘absence’ of God, as if God has left them. This is not something bad. As long as one is sincerely seeking God and not ‘giving up’, dryness in seeking God is an indicator that you are being prepared to move into a higher stage of the spiritual life. That you are being passed on to the IS-ness of God, where your AM-ness gets integrated. You are being led "upstairs," to the ‘seven storied mountain’ top of your soul. That you are not simply relying on your lower senses. That you are nearing your search-end in seeking him no matter what you feel or don't feel. The reason we don't feel his presence isn't because he has "left" us. Instead, he's drawing closer and we are blurred from the brightness of his presence. Therefore, we continue seeking him, regardless of the dry feelings. You show that your desire him for who he is, not just how you feel.

 St. John of the Cross, a great mystic and saint of the 16th century wrote, "God values in you the inclination to dryness and suffering for love of him more than all the consolations, spiritual visions, and meditations you could possibly have." A time he felt God was not a good friend, that he had abandoned him, “locked into a small room and was starved and tortured by his own brothers when he sought to reform the Carmelite order”. In that darkness, he felt rejected, and wondered if God was by his side. Here is the wisdom from him, for those who desire to possess the spiritual treasure: desire nothing in order to gain everything - the way of “nada.” Then you would no longer experience want or the dryness. You would have within you all you needed. From this we learn that God-seeking is the goal of “letting go,” by putting all things in their own proper places, without the obsession to control, the anxiety to possess, and the insecurity of losing the same things. Through ‘neti-neti’ – not this, not that – attitude, one is free to enjoy God. 

 Physically helping others through social charity, makes one find God in the people they serve.  It can be certain agnosticism. Ours is a living God, practical, existential, and incarnate than mere intellectual. This in turn leads to a deeper, spiritual realities. God and faith are not feelings. One who lives in selfless service, experiences the presence of the Absolute. Doubt and skepticism (e.g. St. Thomas) are real honest things to do, in order to know the truth. Even in the arid moments of ‘passing atheism’ God can be real. Faith does not make truth certain, instead one believes with uncertain feeling and intellect that God exists. Consequently, moments of unbelief, of dark nights of the soul, God’s silence, indifferent and lonely periods, and skeptical times will be there. One may experience God’s absence from one’s life.  Only goodness shown towards self and others, can carry us on when faith seems burdensome. Only a sustained generous living can lead to have faith in the Absolute, about whom we can never be totally certain.

The aridity could be also a sign of a shifting of one’s centre of spiritual identity, wherein, one moves from the centre of self-reference - the place of feeling good within a limited space -   towards a more universal pluri-focal centre, beyond boundaries. Here, one recognizes not only those seeking God of one’s own belief system (religion), but also all those seeking the Universal God of the whole human species beyond the lines of control. The shift is to the cosmotheandric, universe, God and human species. In the midst of aridity, the Reality-seeking efforts expand. One may still experience the dryness in the midst of diversity and complexity, but becomes more aware of a deep, underlying connection, that is more experienced, sensed, than explained. This discovery of God as Being (IS-ing) becomes “everybody’s secret” (Upanishads). It includes all living and non-living organisms, with which one strives to live. This new faith conviction of mutual reliance emanates positive energy of love, respect and compassion, an energy that becomes an all-inclusive spirituality, elevating to a higher self. This divine power-centre (energy) is everywhere. It is all in all.  The part is in the whole and whole is in each part. It is through moments of aridity, analysis, scepticism, and questioning that one reaches a deeper spiritual reality. 

Thomas Merton, in a book called Seeds of Contemplation says that the whole of creation is an incarnation of an idea in the mind of God. It is within this creation, that we “live, move, and have our being, out of the fullness we all have received.”  This way we have an experience of the Kingdom, where “with the whole of creation, free from the corruption of death”, we give glorify to the Creator (4^th Eucharistic prayer). The non-organisms too are Spirit having material experiences. “We are all spiritual beings first, having material body” (Teihard de Chardin). Therefore, spiritual aridity is a step ahead to experience and feel this God, as a presence. Later on, this God became IS-ness, Being. If so, one’s AM-ness is the real thing and that's where one is with God. God’s AM-ness, His IS-ness, is shared with everything. In fact, many mystics have some time passed from Jesus to God through the ‘dark cloud of the unknowing’ and the ‘dark night of the soul’. They passed on to the presence or the existence of the non-dual advaitic God.

TRUTH NOT TO BE SHARED ALWAYS

Since long, a phrase, psychologically and spiritually insightful, has got stuck in my head: “Do not judge others and make presumptions about their intentions.” So, we must watch what we say, because we sin to tell the truth. We lie through our truth and do not respect others. Two big sins according to the Catholic traditions are calumny and detraction. Calumny, a favourite pastime of most human beings criticizing others, while sounding creamy, is essentially a lie about someone, and it damages the other’s reputation by falsifying someone’s innocence.

 By detraction, we malign someone by revealing his/her fault by telling the truth. But who gives me the right to reveal a fault of another to someone else?  Does he have a right to know about the fault or crime that another has committed? In both cases therefore, we commit an offense “against the virtues of justice and charity” (CCC 2479). Of course, faults and crimes need to be exposed, when someone needs to be made aware of what affects them directly. In fact, a complicit silence would be a sin if something is not exposed. But, that too depends on what and how much we say. Bible says, “Those who consider themselves religious and yet do not keep a tight rein on their tongues deceive themselves, and their religion is worthless” (James 1:26). This involves discernment.       

Besides, detraction is a devious sin, when we easily rationalize in telling the truth, that it is okay because others “need to know” what we know. We delight in disclosing the moral failures of others whom we dislike. It is a result of pride and egotism: one feels elevated by putting down someone else. 

The Catechism teaches us a lesson for our spiritual life: “To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbour’s thoughts, words, and deeds, in a favourable way” (CCC 2478).  “But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved” (St. Ignatius, Spiritual Exercises 22). It demands grace and mortification to do so, at least for the sake of the person before whom we are critiquing about someone else. In detracting, we’re not just committing personal sin, we’re killing the soul of the person to whom we’re speaking: “The detractor, by one blow of his tongue, commonly commits three murders; he kills his own soul, and the soul of him who listens, and by a spiritual homicide takes away the civil life of the person whom he slanders” (St. Francis de Sales, Introduction to the Devout Life Ch. 29). 

Certainly, sometimes we need to blow the whistle. Injustices need to be exposed and fought. But we have to do it the right way through discernment. Other person's sin should not become the occasion for destroying our own standing with God. Detraction or calumny hardly have stopped someone from defaulting. We only shoot ourselves in the ‘spiritual foot’. Instead, it is good to take the occasion as a turning a mirror on ourselves, to see what is still unseen and ask: Why do we find the faults of others annoying? Why does that ‘deed’ of a confrere provoke us? The short answer is: it reminds us of a similar failing in ourselves. It is good to recount in detail the characteristics that made a person so obnoxious to us, then go back to our room and ask God to forgive those same faults in ourselves. 

God knows everything happening around, every injustice and evil. “Nothing is covered that will not be revealed” (Mt 10:26). Who am I to judge and be the jury, in situations where we have no power to ‘correct’? The Bible says, “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged… Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? (Mt 7:1-6)). Becoming a hyper-critical person will have its terrible consequences: will be hard to be around such a person. Before judging we must practise the Golden Rule: “Do unto others as you would have them do unto you” (Mt 7:12). Similar statements were found earlier:  “Do not do to others what you do not want them to do to you” (Confucius, Analects 15.23 – 5th century BC). “Do not unto others that which would cause you pain if done to you” (Mahabharata 5, 1517 – 15th century BC). Well, this rule should not be used to substantiate unrestrained moral freedom, autonomy, and independence. Jesus’ intent was not advocating a free rein on moral accountability, not using moral judgments by our God-gifted intellectual reasons. On the contrary, Jesus was exposing the hypocrisy of the Pharisees, who were quick to accuse the other while refuse to hold themselves accountable to the same standard they were imposing on everyone else. 

When we cannot right a wrong, we can just pray.  Jesus says, “Love your enemies and pray for those who persecute you,” (Mt 5:44). Wielding the grace of God affects far more than our judgement. Because the life’s goal isn't justice, it’s liberation. Thus, we promote a little more peace and harmony in the world. “He who could deliver the world from detraction would free it from a great part of the sins of iniquity” (Francis de Sales).

GETTING BANDEL SHRINE MOVING, TO DRAW PILGRIMS AND VISITORS: A Post-Pandemic Dream Plan

A planning and program is due to reopen the sanctuary of Our Lady of Happy Voyage and that of the Holy Rosary after the first lockdown, March 2020. The Bandel Basilica - the Sanctuary of Our Lady - will welcome back its pilgrims. After a year and half of closing the door of the shrine to the pilgrims and public, due to the COVID-19 pandemic, it needs to get ready to open its doors to as many visitors as possible. Here are few ‘out-of-the-box’ future dream plans for such move.

 In line with the a post-pandemic initiative at Lourdes (France), the Bandel Church Nights, is going to be one of the means to attract the visitors, along with Marian candlelight processions and Masses before the statue at Fatima garden. The processions will be accompanied by light shows illuminating the Rosary Garden with the recitation of the Rosary. There will be other modes i.e. Marian Music, Recitals, Adoration, Light and Sound, etc. These events are free of cost, but people are free to donate for the maintenance of the Shrine. We are doing so, so that pilgrims will have unprecedented unique experience that will leave a deep imprint on them.

Besides, the shrine is going to have Youthful Prayer Meet on every Saturday at Fatima Hall from 10 am to 2 pm, by mobilizing youth from all faith affiliation, to attend it. This prayer and healing moment, in collaboration with the Jesus/Parish Youth and with the help of the Laity, Priests and Sisters available, will attract more young pilgrims. It will have a Salesian charismatic touch, with Youth-related and Marian themes. There will be good preaching and interactive moments.

 These new initiatives would be part of a larger programs in collaboration with the Bandel Panchayat Pradhan/DM of Hooghly, the police and the local leaders, to help revive the local economy. The idea is to keep visitors coming to Bandel Church, allow its hospitality facility to function, and the hotels around to accommodate people. The economy and businesses through shops and restaurants can only bounce back through the sanctuary. Poor people around can earn their living.  We need to work on it together.

 Through the digital platforms, so much used during the pandemic lockdown, the shrine wants other devotees and faithful in India and outside, to be in communion with the pilgrims on site. Therefore, on the feast of the Holy Rosary (October 2021) to be held in the first week of November, we will renew the “OLB United in Prayer" with novena prayers and procession, streamed online in different languages on OLB Website. There can be also the Inter-Faith Youth Forum Meet both online and offline.

 Virtual “Balcony Visits” and the Church for the public who may not unable to visit the shrine, will be made available through YouTube; their prayers will be expressed in writing online; prayer intentions expressed; invocations; wishes, witness of miracles either by writing or video or audio, etc. Thus people of different faith communities will be accommodated, feeling that this is their place as well, integrating incultured symbols (e.g. common symbols of all faith) on the website, in keeping with the culture of the place and people.

 There is an urgent need of a resumption of pilgrimages. No vaccine certificate is needed to enter the shrine. If people are attracted to the shrine, the number of pilgrims will be higher in 2021-2023 than the previous years. We shall start scheduling pilgrimages and retreats for the coming year, with mobilization, ads and invitations. We will have to invest time, money and efforts on this mobilization process.

 We need to work with the local health-centre so that health issues can be addressed immediately. We will have to put a limit of 1000 people a day (or 10 persons at a time). The sick, will have special care by the shrine management team. They will be accommodated in our extended pilgrims’ building.  

 While reviving the previous practiced and annual events organized in collaboration with the local and regional bodies (feasts, procession, Blue Army, Lenten and Walking pilgrimage, etc), the above initiatives could add to the vibrancy of the shrine activities with spiritual advancement of all who will have access to them.

The Dynamic Bloodied Body

 Reading through many homilies, notes and commentaries, I find that the feast of the body and blood of Christ is referred mostly to the ‘bread’ and ‘wine’, the fruits of human labour and love, as consecrated Eucharist, to be celebrated in memory of Christ. But Jesus categorically said, “Take, this is My body” (Mk 14:22). A heart wants to warm other hearts with food and drink through nourishment! The attention is not to the chalice with wine or the paten with the host, but the 33 year old Jesus of Nazareth. Probably we have robbed of his rightful place in human redemption. This feast, done in memory of Jesus, is revolutionary. Jesus, before he dies, puts himself totally at the service of humanity – a self-gift in loving service. This explosive reality is shirked away, at a safe distance, allowing only the liturgical Eucharist to emerge. Today we fail to confront the revolutionary demands of Jesus and be challenged by him.

We play safe, we place, preserve and ‘prostrate’ before the tabernacle! We do not allow Jesus to be what He is. We have kept him closed in the monstrance through certain sentimental and egoistic piety. We have failed to be sensitive to the truth. Jesus is the content and his service is the context of the feast of the Body and Blood of Jesus. If we forget this, then there is no memorial of Jesus in the Eucharist. The Eucharist, an agape, celebrates the incarnated love of God and divinizes human love when entered into a sacred relationship with the rest of the humanity, respecting others’ rights and dignity.  It is through the context of service that the incarnated Christ assumes flesh-blood today. Jesus is present in our midst. Only then, it has economic, ecological, social, moral and spiritual consequences. Like the frontline Rights activists movement, Christianity is dynamically revolutionary. We cannot be mediocre.  Jesus intended that we ‘do’ this in ‘memory’ of him.  He washed the feet of the disciples, giving example of how to ‘do’ so. Then he said, “I have given you an example so that you also may ‘do’ what I have done for you.” Jean Vanier wrote that Jesus performed these actions with his body, just before his death. They are physical gestures of love and service. Jesus does not merely teach. He gives Himself. The body and blood “given up for many” in humble service, through presence and communion. They are self-giving actions.

Statistics show few Catholics today believe in the Eucharistic Real Presence. What about us who believe in his body and blood? Of course, everyone's circumstances are different, posed with different challenges to meet with the Creator of the universe to enjoy peace, happiness and healing. It is not about ‘Sunday obligation’. It is about becoming “partakers of the divine nature” of God (2 Pt 1:4). We human become divine. Jesus taught us to ask the Father for “our daily bread” in order to propel up divineness in us. We are encouraged to get motivated through the ‘cross’ in order to radically transform our lives and that of others. The physically crucified Christ was willing to be humiliated, beaten and bloodied, to save others. What are we willing to do for the world?

The spirit of religion is a bond of exchange between God and humanity – a covenant, an alliance – made perfect with the seal of blood. The centre of all religious rituals and functions is celebration of the faith experience. Incarnation of Christ in body and blood, is therefore an intensive and continuous exercise of faith in saving action. God feeds the hungry with ‘bread and wine’. He gives what he has and what he is. Bread is life, because bread sustains life. Bread broken and shared, forms communion. But life belongs to God. The Creator maintains life so that we may have life in abundance, through Jesus, who is the “bread of life”.  Therefore, the bloodied body of Christ, in plain terms, is God’s concern for well-being of all.

Jesus was chosen, blessed and broken to be given. We are called to become bread for the world. By living our brokenness we continue to bear fruit. We bless it, break it, and share with each other.  It is not a vague memory of a person but a life-giving presence that transforms us. We become the ‘living bread’, with lives lived for others, in flesh and blood. Teilhard de Chardin says that the gift of self-giving to others is “not the overflowing tenderness of those special, preferential love” imprinted in us for our inner growth, but a basic and real attraction concretely “be revealed which transforms the myriads of rational creatures into a single monad” - in Christ Jesus.

(Courtesy: Philip John, New Horizon Homilies, St. Paul’s, 2010)

 

THE MIDLIFE JOURNEY OF NON-ACTION

 

A person who has crossed midlife can make or break, transform or de-shape his/her nearest family or community. Many years of travel treaded with fear or confidence can either fire up the spirit to build society or cause damage to life and living.  It can lead either to a religious conversion and spiritual growth, or to a life-without-the-divine. The midlife journey is always at the crucial point for 'the pilgrim’ to reach the end. It is a step towards “The Second Journey” (Gerald O'Collins).   Journeys in the middle years is meant to leave one’s familiar settings and ‘throw’ oneself into the deep or travel the strange roads. It is about taking the ‘middle path’ along with other counterparts. There are ten factors that create basic characteristic patterns of such journey. They are as follows:

1. A midlife journey happens to people due to different factors, thrust upon them. It does not happen voluntarily. Either they are through external phenomenon (crisis, accident, illness, infidelity) or inward processes (disillusionment, distress).

2. A midlife journey includes an outer component, a physical restlessness with the hope of finding a solution, or an inner component - a search for new meaning in life. One wanders physically or internally to find the journey's meaningful end.

3. A midlife journey entails a crisis of feelings: personal failure, unresolved conflicts, or fears for the future; happy or sad emotions. At this stage one learns to interpret and handle these feelings through discernment. A gamut of distressful emotions is being overcome by mustering courage to face them as non-fundamental. Trusting in the divine power then brings peace, clarity and wisdom through a realistic optimism, for what can be changed and which cannot. One surrenders to the Divine will, with acceptance and gratitude.

4. An onward midlife journey brings “the reversal of all the ideals and values that were cherished” (Carl Jung).It becomes a constant search for new meanings, values and goals. Roles are not important anymore. Past purposes and values diminish. One lose interest in retaining his/her identifiable role. Instead, one treasures other values and new identity.

5. A midlife journey, the loneliness that one goes through often, needs to be turned into the “aloneness of a quiet and integrated self-possession”. A suffering solitary pilgrimage turns into success through self-discovery and self-identification, which in turn transforms others that one encounters.

6. A midlife journey concerns the life’s end. It ends humbly, quietly, wisely with wisdom and power. Life that begins dramatically, settles undramatically. Ego-drama turns into God-drama. One becomes a true adult with wisdom, equilibrium, and with purposeful dreams. One comes to oneself and in turn reaches out to others with responsibilities and becomes productive. Ultimately, one arrives where he/she started – exploring, identifying and sharing a fulfilled life. 

7. A mature midlife journey just lets go and lets be, beyond all strategies, action plans, effort and tenacity of the past. Action to resolve problem and control, do not serve to be keys to success anymore.   They become more ineffective as one learns to let go and let be.  

8.  A mature midlife journey follows the principle: a problem is maintained by the solutions found to resolve it. One learns not to repeat the behavioural patterns that were put in place to resolve the problem. You cease to do something to change, and you change.

9. A mature midlife journey follows the principle of non-action, nishkamakarma.  "To reach a goal, you have to give it up" (Gregory Bateson). One acts in the natural order of things, allowing the nature to direct the action - a higher order of life. Such non-action leads towards the natural movement of life - an activity other than that which is defined by action. It is an inner disposition that allows the unexpected to happen. With flexibility, one accepts situations as they arise. It is made of silence and openness.

10. A mature midlife journey benefits out of the act of grace. A path of non-attachment, non-judging and a certain indifference through surrender, humility, consent (Meister Eckhart). As Jesus said that Mary had chosen the better part (non-action), a mature midlife journey follows the path of non-wanting. Consequently, the midlife journey towards self-growth and wholeness happens, finding solace and serenity in the midst of the existent realities of the world.  

 (Courtesy: Gerald O'Collins, St Ignatius Loyola and the midlife journey; Jean-Guilhem, Just let go and let be, La Croix International, May 29, 2021).

 

A Shift in Consciousness: new way of looking at life

 

 We ask today, what is the destiny of the human believers? What if many drift from their faith practice? What if people do not follow their past paths? What will the future following of a particular religious path involve in? It is going to be a metanoia - a conversion of conscience - than moral or life reform.  It is about a complete shift in consciousness, a new way of looking at life. A renewed and reprogrammed ‘memory’ in the making. The pandemic lesson is gut-wrenching: denying one’s past style of life and take up a new course all together. It is a death to the past processed practices in religious terms. A new power to ‘crucify’ one’s set-ego and blind faith.  This paradigm move is going to be the foundation of the religious, or better still, a spiritual life in the future.

It is not difficult to anticipate the religious fallout of the Covid-19 pandemic. The impact of religiosity will be felt in the coming years. For the conservative believers, the fallout may well be controlled, but its impact on general religious practices will be felt. Just as the post-Covid contraction of black fungus poses a threat, there will be telling impact on the practicing believers of diverse faith. A prolonged pandemic experience over the past two years of living ‘unnatural lives’ will certainly have strong impact on the believers.  

As the pandemic persists, it is likely that dissatisfaction with ritualistic religious practices will diminish, although a stronger yearning for truth will grow about God, religion and its implication. People’s response to the post-pandemic religiosity will be different. Spiritually, the natural desire for a strong humanity and divinity (as an all-encompassing force) will grow. People’s physical participation in community rituals will change too, probably more towards a quasi-religious practices. These are still assumptions based, on past socio-religious behavior. The present challenges posed by the pandemic, threatens all presumptions and beliefs of the past practices and traditions. The future response possibly will be new patterns of spiritual behavior, more connected to the existing reality, than the past belief-systems expressed mostly through rituals.

The religious narratives has become bare and impoverished in the face of the pandemic experience. It has become arid and static. Today, it has to have a sense of an ethic and meaning that opens up new possibilities. The very Covid crisis has become a religious-ethical crisis. We are not given even the time to mourn the dead or perform the last rite. Religiosity has lost the power of memory. Covid, has proved that the religious crisis is a crisis of culture. Religion as an ideological system has lost its philosophical roots. Today, as ever, the nature is always evolving. In the present ecological age, religions cannot treat nature as a commodity. Reason and faith must be treated equally within religion, based on ‘truth-telling’. The illiteracy of reason within religion is a dangerous thing.  

 

According to Shiv Visvanathan, an academic associated with Compost Heap, a network pursuing alternative imaginations, truth in religion needs to be told in a new language, with a sense of the epic and ethics (Crisis reimagined, The Telegraph, 21.05.21). Certainty and continuity are the hallmarks of any religion based on progressive reasoning with care. Religious truth is to be told with the power of metaphors and the ‘sacramentals’. Religious narratives are a kind of storytelling, - of communicating God’s events in history in metaphors and parables, with their broader meanings. As epidemics of the past had mythic power and people naturally invoked the sacred, the Covid experience too, needs to raise a response to the sacred and the divine. A sacred sense within secularism through social service – as St. Teresa of Kolkata would do - is what is required.

 

When religious language becomes too clerical, the common people during this pandemic crisis desperately seek the power of prayer and healing. Religion that is so much social, cannot afford to lose a sense of society that is suffering. Rituals should not destroy the social reality. At this moment of creation we humans are called to adapt to it, find a new language and act of ethics (not belief system) in order to evolve as new humanity within this evolving creation.