Indian Bishops reaffirm Commitment to Democratic and Constitutional Principles

From February 4-10, 2026, the Bishops of India gathered for their 37th Plenary Assembly in Bengaluru at St John's National Academy of Health Sciences. Addressing a press conference ahead of the Assembly, Archbishop Andrews Thazhath, President of the CBCI, expressed deep concern over recurring incidents of violence and intimidation against Christians in different parts of the country. He stated that whenever such incidents occur, the Church consistently approaches the concerned authorities through dialogue and peaceful means, without resorting to retaliation.

He shared that he has personally raised these concerns with the Prime Minister on several occasions. Emphasising that the Church's concern is not political, he said that Christians are being targeted purely on religious grounds, which creates fear and insecurity among the community. He said that the CBCI urges Prime Minister Narendra Modi to publicly condemn attacks on Christians and take firm steps to protect the rights of religious minorities, emphasising that safeguarding Constitutional freedoms is the responsibility of the Government. The CBCI leadership called upon the faithful to continue praying for peace, justice, and harmony.

Inaugurating the Assembly under the theme - "Faith and the Nation: The Church's Witness to India's Constitutional Vision," the Apostolic Nuncio to India and Nepal, Archbishop Leopoldo Girelli stressed that the Church's credibility in society flows from its closeness to those on the peripheries and from a consistent commitment to justice, peace, and human dignity. Conveying the Apostolic Blessings of Pope Leo XIV, he reaffirmed the Holy See's encouragement to the Church in India to remain steadfast in service and dialogue.

The meeting included discussions on the current socio-political context and challenges faced by the Christian community, with inputs by eminent speakers. On Feb. 7, Cardinal Poola Anthony, Archbishop of Hyderabad, was elected President. Archbishop Thomas Mar Koorilos of Tiruvalla was elected First Vice President, while Archbishop Mathew Moolakkatt of Kottayam, was elected Second Vice President. Archbishop Anil Couto of Delhi was re-elected as Secretary General of the CBCI.

The final Statement on Feb. 10 issued a call to live our identity as authentic Christians and responsible citizens of India, to be "the salt of the earth" and "the light of the world" (Mt 5:13-14).

"We are urged to stand ever more steadfast in our Christian identity, drawing strength from our rich spiritual heritage. Genuine Christian living inspires us to be law-abiding citizens who promote peace and defend human rights. Fidelity to the Constitution of India flows from our Christian faith and our commitment to the common good, freedom of conscience, the dignity of every person, and the protection of India's plural, secular, and democratic character. The socially uplifting initiatives of the Church spring from our deep rootedness in Christ and our faithfulness to the Constitutional values. We encourage all the faithful to continue participating actively in nation-building, guided by truth, compassion, and moral courage.

We reaffirm our faith in the Constitution of India which envisions our country as "a sovereign socialist secular democratic republic" which secures to all its citizens "justice, liberty, equality, and fraternity" (Cf. Preamble to the Indian Constitution). The denial of rights to Dalit Christians continues for decades as an indirect form of discrimination, despite numerous appeals for equality and justice. We express our concerns about the denial of rights to the minorities, as such acts weaken the democratic fabric of our society. As many innocent individuals are incarcerated based on unfounded allegations of forceful religious conversions, we strongly demand the repealing of legislations which are inconsistent with religious freedom and right to privacy. Article 25 of the Constitution guarantees that "all persons are equally entitled to freedom of conscience and the right to freely profess, practise, and propagate religion."

We continue our commitment to accompany youth through leadership formation, civic education, and ethical engagement and encourage them to participate actively in public life and democratic processes. We reaffirm the vital role of Christian educational and social institutions in forming conscience, and ethical leadership. Academic excellence must be inseparable from inclusivity, justice, and a preferential option for the poor. In a context of polarisation and mistrust, we maintain the Church's calling to foster dialogue, reconciliation, and fraternity. The Christian faith has always inspired us to seek the way of forgiveness whenever we have been deprived of human dignity and rights. We take upon sustained inter-religious dialogue and civil-society engagement, standing in solidarity with all those who face injustice or exclusion, and working together for peace, social harmony, and the protection of human dignity.

Rooted in Christ and faithful to the Constitution, we recommit ourselves to be a Eucharistic presence in the heart of the nation - serving the common good with humility, courage, and wisdom."

(collated from Catholic Connect)

Archdiocese of Bombay Honours Lay Excellence with Vatican Medals

Fr Joshan Rodrigues

It was indeed a red-letter day for the lay faithful of the Archdiocese of Bombay, as three of its distinguished members were conferred Papal Medals and Honours for a life of distinguished service both to the Church and Society. All three have won numerous awards in public life throughout their career, with two of them being Padma Shri awardees as well. On the evening of Thursday, January 29, 2026, Archbishop's House at Colaba became a luminous space for gratitude, acknowledgment and quiet triumph, as a small gathering of close family members, colleagues, clergy, religious and bishops, assembled to witness this historic event. 

Cardinal Oswald Gracias mentioned that the last time such papal awards were presented under the aegis of the Archdiocese was nearly half a century ago by Cardinal Valerian Gracias, the then Archbishop of Bombay. Nominations for these honours are typically submitted by bishops or Vatican officials, and approved by the Pope, representing a personal distinction, rather than a hereditary order. Cardinal Gracias stated that these awards were conferred by the late Pope Francis during his papacy, and hence this ceremony had been postponed by almost a year, due to the sad demise of Pope Francis on April 21 last year. 

Dr Armida Fernandez, a renowned neonatologist, who was just awarded the Padma Shri by the Government of India last week, was conferred the title of 'Lady of the Order of Pope St Sylvester,' while Mr Roger Pereira, a trailblazer in the field of Indian advertising and Public Relations, and Dr Luzito De Souza, a respected surgical oncologist and pioneer of palliative healthcare, received the titles of 'Knight of the Order of St Gregory the Great.' 

The ceremony unfolded not merely as an award function, but as a liturgical narrative—one that braided prayer, memory, and public recognition into a single tapestry of ecclesial joy. It was an occasion that spoke eloquently of a Church that remembers, honours, and celebrates the vocation of the laity. Archbishop John Rodrigues formally opened the gathering, situating the moment within the wider mission of the Church. Cardinal Oswald Gracias deepened this framework with an introduction that gently guided the assembly into reflection. 

He stated that the renewed ecclesiology of Vatican II underscored a Church where everyone – bishops, priests, religious and the lay faithful – shared equal responsibility for the life and mission of the Church. St Paul reminds the early Christians that all of us contribute in different ways to building up the Body of Christ. He commended all the three awardees for building a better society and for building up the Kingdom of God. 

The Prayer service that followed reaffirmed these important points. The opening prayer by Archbishop John thanked God for the lives and witness of the three honourees, and asked that their example inspire the faithful to serve the Church and society generously. A Scripture reading from Romans 12:3-8 and a reading from Apostolicam Actuositatem #2 highlighted the shared responsibility of all believers in building up the Body of Christ.

With this spiritual foundation laid, the ceremony entered its ceremonial heart: the conferral of the medals themselves. Each awardee was introduced through a brief testimony of their life and impact, a short video produced by the Catholic Communication Centre, and the reading of the Vatican decree by the Chancellor, both in Latin and in English. The medals were then conferred by His Eminence, Cardinal Gracias, on each of the recipients, accompanied by a thunderous applause from the small distinguished gathering. 

The formal ceremony came to a close with the singing of the National Anthem, which provided a civic cadence to the ecclesial celebration, reminding those present that holiness and citizenship must always go hand in hand, ably demonstrated by the illustrious achievements of the three honourees. The formal proceedings gave way to fellowship and dinner, where gratitude found expression in conversation and a shared meal. The medal recipients had an opportunity to express their reflections and gratitude with humility, reminding the gathering that all honour ultimately points beyond the individual to the grace that comes from above that enables men and women to dedicate their lives to selfless service.

Thus the ceremony stood as a testimony that the Church, in honouring her lay faithful, honours her own deepest identity: a community where vocation flowers in diverse forms, and where faithful lives become, in time, medals engraved not only in metal, but in memory.

The Gift of Consecrated Life

Fr Joshan Rodrigues

Each year, on February 2, the Church celebrates the Feast of the Presentation of the Lord. Candles are blessed, Christ is proclaimed "a light for revelation," and the Gospel places before us Simeon and Anna—two elderly believers who had learned how to wait, how to listen, and how to recognise the Messiah when He finally came. It is no accident that the Church also marks this feast as the Day of Consecrated Life. The Presentation is not only about what Mary and Joseph do for Jesus in the Temple; it is also about what Jesus reveals to every vocation: that God comes close, asks to be received, and then sends His people back into the world with a light that cannot be hidden.

Simeon and Anna are moved by the Holy Spirit; they recognise salvation; they take Christ into their arms. Their faith is not a private spirituality or an individual achievement. It is public, communal, and missionary—anchored in worship and opened outward in witness. Consecrated life, at its heart, is a response to an encounter with the Lord. When a man or woman consecrates their life, they are not choosing an "alternative lifestyle." They are choosing to hold Christ close, so that the Church and the world may see Him more clearly.

For this reason, Consecrated Life is truly an immense gift to the Church. Religious communities preserve and embody charisms that do not originate in strategies or structures, but in the Holy Spirit. They remind the whole People of God that the Gospel is meant to be lived radically, joyfully, and together. In schools and hospitals, in parishes and missions, in contemplative monasteries and hidden works of mercy, consecrated persons have long been saying a steady "yes" that strengthens the Church's "yes."

Yet, the reality is sobering: in many places, vocations to religious life are decreasing, especially in urban centres. The decline is not simply a matter of numbers. It is also about visibility, credibility, and the ability to speak to the hopes and questions of younger generations. Many young people today are deeply passionate about their faith and eager to place their lives in service. But a number of factors can put them off. Some perceive religious life as bound to archaic rules and regulations, particularly when it comes to women religious. Others encounter religious—both men and women—who seem unfamiliar with youth culture in cities, and unable to translate the Gospel into language young people can hear. When religious life appears to be a retreat into nostalgia, or an anxious clinging to rigid "traditions," it can seem less like a prophetic sign and more like a closed world.

The answer, however, is not to dilute the radical nature of consecration. It is to return to its heart. Religious communities are called to move beyond nostalgia and fear, and to embrace—with patience and courage—a future driven by the Holy Spirit. That future will not be built by sleek social media campaigns or imitation of secular models. It will be built by a renewed focus on joyful, radical service, where poverty, chastity, and obedience are lived not as mere rules, but as signs of freedom, love, and communion, all of which young people actively seek.

The evangelical vows remain powerful guiding lights for a culture drowning in materialism, superficial entertainment, digital addictions, and an increasing resistance to lifelong commitment—whether in family life, priesthood, or consecration. When the vows are lived authentically, they become a visible proclamation that God is enough, that love is possible, and that community can endure.

In a world that measures worth by performance, productivity, and personal branding, consecrated life also offers something quietly revolutionary: a daily rhythm of encountering Jesus in prayer, in the Eucharist, and in community. This rhythm frees religious from the obsession with performance. Religious life offers the Church a needed reminder: holiness is not a project of self-optimisation. It is communion with the Lord who comes to meet us.

Consecrated Life can also teach the Church how to become more synodal. Synodality is not simply a set of meetings or documents; it is a spiritual style of walking together, listening together, and discerning together under the guidance of the Holy Spirit. Religious life—at its best—has practised this for centuries. Obedience forms men and women who can listen without defensiveness, and discern without insisting on control. Poverty trains communities to share resources, to hold goods lightly, and to prioritise mission over comfort. Chastity forms a mature love that makes room for others, and resists factionalism and possessiveness. In a time when polarisation can easily fracture Church life, the vows can be a living catechesis in communion: how to seek God's will together, how to bear one another's burdens, and how to place mission above ego.

On this Feast of the Presentation, the Church holds up Consecrated Life not as a relic of the past, but as a prophecy for the future. We need religious who are rooted in prayer, fluent in the language of mercy, and courageous enough to meet the young where they are—without compromising the Gospel. We need communities that are not afraid of the city, not trapped in nostalgia, and not rigid in spirit, but alive with the joy of the Spirit. And we need to ask, with humility and hope, that the Lord of the harvest will raise up new vocations—so that His light, carried in consecrated hearts, will continue to shine for generations to come.

Resilience of a Republic

As India prepares to mark its 76th Republic Day on January 26, the question remains as urgent as ever: Have we failed the Constitution, or has this visionary document failed us?

After seven-and-a-half decades of independence, the answer is clear and unflinching; we have failed it far more than it has failed us.

The Indian Constitution, the longest written Constitution in the world, was forged in the crucible of colonial struggle and visionary hope. It promised justice, liberty, equality, and fraternity to a newly sovereign nation. Yet, the reality of 2026 reveals a stark gap between those ideals and everyday experience. The Constitution abolished untouchability (Article 17) and guaranteed equality before the law (Article 14). Yet caste-based atrocities persist relentlessly. Recent National Crime Records Bureau data show thousands of cases registered annually against Scheduled Castes, with conviction rates abysmally low. The vision of a casteless society remains distant for millions who face discrimination and violence.

Gender equality fares no better. In the 18th Lok Sabha, only 74 women hold seats out of 543 — a mere 13.6%. The Women's Reservation Act (106th Amendment), passed in 2023, awaits implementation, delayed by a postponed national Census. Half the population continues to be denied its rightful share in democratic decision-making. Fraternity – the Constitution's deepest aspiration – has been eroded by rising communal tensions, lynchings, hate speech, and selective application of laws like the UAPA. Secularism, once a cornerstone, now feels precarious for minority communities.

Economic justice, enshrined in the Directive Principles, has been betrayed by extreme inequality. According to the World Inequality Report 2026, the richest 1% of Indians own about 40% of the nation's wealth, while the top 10% capture 58% of national income. The bottom half shares just 15%. This is not mere economic disparity; it is a Constitutional failure to secure dignity for all.

The guardians of democracy — the judiciary, the Election Commission, and the media — face unprecedented strain. Over 5.3 crore cases remain pending across courts, with nearly 91,000 in the Supreme Court alone as of late 2025. Justice delayed is justice denied, leaving ordinary citizens to suffer the consequences. Corruption continues to undermine public trust. India ranked 96th out of 180 countries in Transparency International's Corruption Perception Index 2024, with a score of 38 — a slight decline from the previous year.

Article 356, which allows imposition of President's Rule, has been invoked over 130 times since 1950, often to settle political scores, rather than address genuine breakdowns in governance. The Emergency of 1975-77 remains the gravest misuse, when fundamental rights were suspended, and democracy itself was held hostage. Yet, the document has repeatedly proved its resilience. Within two years of the Emergency, the people voted out authoritarian rule, and the 44th Amendment restored safeguards. The basic structure doctrine, established by the Supreme Court, ensures that even Parliament cannot destroy the Constitution's core.

Dr B.R. Ambedkar's words from November 25, 1949, echo louder today: "However good a Constitution may be, if those who are implementing it are not good, it will prove to be bad." We have repeatedly tested this warning — and repeatedly confirmed it. The Constitution has held India together through wars, insurgencies, economic crises, and pandemics, when many post-colonial states collapsed into authoritarianism or fragmentation. It granted universal adult franchise when much of the world doubted India's readiness. It created a federal structure, an independent judiciary, and fundamental rights that remain powerful tools for change.

The failures we witness are not flaws in the parchment, but in the people who wield it. The Constitution is not perfect; it has ambiguities and has been amended 106 times, often for political convenience. But it is adaptable, living, and capable of redemption.

As we celebrate the 76th Republic Day, the task is not to debate blame, but to act. We must demand leaders who prioritise Constitutional morality over electoral expediency, institutions that serve the Republic rather than the ruling party, and citizens who fulfil their fundamental duties with the same vigour as they claim their rights. The Constitution has not failed us. We are failing it — every day we choose silence over justice, convenience over courage, and power over principle. But the promise of 1950 still burns bright. It is not too late to honour it; if we choose, at last, to rise to its call.

(Guest Editorial) Hasnain Naqvi is a former senior History Faculty & Vice-Principal, St Xavier's College, Mumbai.

Laypersons - called to fulfil Jesus’ mission

I am happy to present St Devasahayam, the new Patron Saint of the Laity in India, as a role model for our laypeople. St Devasahayam embodies a model of fraternity and recognition of the dignity of all persons, regardless of religion or of social standing. Born in an upper-caste Hindu family, he embraced Christianity, and championed the rights of the lower castes, preaching the equality of all people, despite the rigid caste differences of his time. His life as a lay Catholic exemplifies the power of Christian courage amidst persecution, inspiring countless believers in India and beyond. As a lay martyr of India, he remains a beacon of hope and courage for the laity in India to endure the challenges they face in the current times.

St Devasahayam is particularly significant in today's context, in line with Pope Leo XIV inviting us to continue with the Synodal process of collaboration, dialogue, listening, discerning. As St Devasahayam lived out his faith-life, in keeping with the "baptismal dignity" granted to him, the laity in India are invited to follow his example for contributing to the Church's synodal vision of co-responsibility. The laity must be enabled to discover their God-given talents, and be 'co-responsible' by getting involved in social, political, cultural, and other areas of life. Christian political leaders, bureaucrats and those involved in local governance must use their influence to transform society, courageously stand for the values of the Kingdom, and not succumb to temptations and pressure.

Clericalism must not become a block to Synodality. Both the clergy and laity must grasp the meaning of the Vatican II teaching that in the Church, there is "equality of dignity and diversity of ministry," and learn to bridge the gap between them. The all-important mission of the Kingdom that Jesus gave to the Church can never be achieved without the active participation of the Laity.

In this context, I want to acknowledge the thousands of lay faithful across the country who are doing their best to transform situations within and outside the Church, often without adequate support, resources, etc. We must invest in the training of laypeople who are "called to fulfil the mission of Jesus" (our theme for Laity Sunday this year). It means that bishops and priests must delegate tasks to competent laypeople, along with the requisite authority to carry out those tasks. It means not being afraid to assign tasks of a non-priestly nature to those who are better at them than the cleric. This is something that is not difficult to do, but it requires a strong sense of trust in the ones chosen for these tasks. So whether it is examining the financial records or preparing the budget for a parish or institution, the priest must invite those who are qualified (like CAs, etc.) and capable. A person involved in the construction business may be the most suitable to examine quotations received for church repairs, painting, etc.

Another important aspect is creating the space for laypeople to contribute to the Church and society. It will imply that we strengthen the existing structure of the Parish Pastoral Council in every parish of the country, and focus on how we can leverage the good will and capability of the Council members, Association members and volunteers to achieve the goal of a vibrant Church.

If we want the laity to truly fulfil the mission of Jesus, we must start to look around and analyse the causes of a situation, not just shrug our shoulders when we see the symptoms. It will mean collaboration with those of other faiths, not giving up on difficult situations, not choosing convenience over consistent effort.

Our roadmap to 2033 has goals, objectives, strategies and an Activity Plan Matrix. The National Laity Council will monitor the progress along with the Regional Secretaries.

This year, we have proposed that the Regional Animation Teams focus on the forming and training of Laity Animation Teams (minimum 10 persons) in at least 80 dioceses, so that by 2030, all 132 Laity Animation Teams are at the service of the Church and society. Over three years, 2026-28, about 4000 people (5 per parish x 100 parishes from 8 regions) are trained to analyse situations and generate awareness on current socio-political issues in their local context. Each parish must develop a database of Catholic professionals and entrepreneurs, especially in cities and towns. The participation of laypeople in Parish Pastoral Councils and Parish Finance Committees must be ensured.

May our celebration of the feast of St Devasahayam, Patron Saint of the Laity in India, be the first of many milestones in our journey together.

(Guest Editorial) Bishop Eugene Joseph of Varanasi is the Chairman of the CCBI Laity Commission.

Baptism of the Lord:  Entering the Waters of Change

Fr Joshan Rodrigues

Each year, the Feast of the Baptism of the Lord closes the Christmas season by directing our gaze away from the manger and towards the river. At the Jordan, Jesus steps into the water, stands among sinners, and allows Himself to be baptised by John. It is a moment of revelation: the heavens open, the Spirit descends, and the Father's voice declares, "You are my beloved Son." This is not simply a scene from the past. It is, as Cardinal Timothy Radcliffe insists, the blueprint for every Christian life (Take the Plunge: Living Baptism and Confirmation, 2012, Bloomsbury Continuum).

At first glance, Jesus' baptism is puzzling. He has no sin to repent of, no need for purification. Yet, He enters the water anyway, choosing solidarity rather than separation. In doing so, he reveals what Baptism truly means: not moral superiority, but belonging; not escape from the world, but immersion in it. Christ's baptism announces a God who is unafraid to meet humanity where it is most vulnerable.

For Cardinal Radcliffe, this moment is inseparable from our own baptism. When we are baptised, we are not merely enrolled in the Church or marked by a ritual from the past. We are named and claimed. We become children of God, drawn into the very life of the Trinity. This is not a metaphor, but a transformation. To be baptised is to hear, spoken over our own lives, the same words spoken over Jesus: "You are my beloved."

This identity as God's children reshapes how we see ourselves and the world. Cardinal Radcliffe often speaks of Baptism as an invitation to rediscover the freedom of being children—called not only to obedience, but to play, curiosity, and trust. In a culture obsessed with performance and productivity, Baptism reminds us that our worth is not earned. It is given. We live from grace, not towards it.

Yet, Baptism is not a sentimental affirmation. It is also a death. To descend into the waters is to let go of the illusion that fulfilment can be found in power, success, or self-protection. Baptism involves dying to the world's false promises and rising to a new way of being. The Christian life, then, is not about escaping struggle, but about learning how to live it differently.

Cardinal Radcliffe is particularly attentive to the role of crisis in this journey. Birth, suffering, failure, and death are not interruptions to life, but gateways within it. Jesus' baptism points forward to His entire path, including the darkness of Holy Thursday and the silence of the tomb. Hope is not the absence of darkness; it is the discovery of God within it. Baptism assures us that even when our lives feel chaotic or broken, God is still at work, bringing new creation out of apparent collapse.

This has profound sacramental implications. If Baptism unites us to Christ, then no part of human experience is excluded from God's presence. Ordinary moments—work, friendship, grief, joy—can become places of encounter. The Christian does not look for God only in extraordinary religious experiences, but in the texture of daily life. Lived faithfully, Baptism turns the whole of life into an offering.

At the Jordan, the Spirit descends upon Jesus and anoints Him for mission. Baptism is therefore never private. It propels us outward, into relationship and responsibility. Cardinal Radcliffe notes that just as Jesus' baptism marks the beginning of His public ministry, so our own baptism commissions us to speak and act in the world. This often means breaking the silence—within ourselves, within the Church, and within society.

Finally, Baptism draws us into friendship—first with God, and then with one another. We are baptised into a communion that reflects the relational life of the Trinity. This is the heart of the Church's mission: not to dominate or withdraw, but to accompany. In a suffering world, the baptised are called to be present, attentive, and hopeful, even when solutions are unclear.

The Baptism of the Lord reminds us that Christianity begins not with achievement, but with gift. We are plunged into waters that both unsettle and sustain us. From them, we emerge changed—beloved children, anointed for mission, and sent to discover, again and again, that even in the darkest places, God is already there.