By Johnson Peiris –

The Easter Sunday attacks of April 21, 2019, remain among the darkest and most painful tragedies in Sri Lanka’s post-independence history. The sheer brutality of the violence, unleashed against innocent worshippers gathered in prayer and celebration, shocked the conscience of the nation. For the survivors carrying physical and emotional scars, for the grieving families, and for a society still grappling with the full horror of that tragedy, the passage of time has not diminished the demand for truth, accountability, and justice. Nor should it. A nation committed to the rule of law and the dignity of human life cannot remain indifferent to such a tragedy, nor can it allow legitimate questions surrounding responsibility to remain unanswered. 

Yet, as Christians reflect on this ongoing trauma, a deeper question emerges: How should the Church pursue public justice while remaining fiercely anchored in its primary mission- its uncompromisable spiritual duty of brining Good News to the people? This question is vital for an institution whose history and self-understanding are rooted not in political success, but in spiritual witness. The Church’s commitment to justice, reconciliation, and moral witness must be guided by principles that transcend particular moments, tragedies, and political cycles. It must remain firmly anchored in the inherent dignity of every human person, as recently reaffirmed in the Vatican’s Dignitas Infinita (2024) and other pronouncements.

Looking back, it must be observed-perhaps with some regret-that during earlier periods of national suffering, including our long decades of civil conflict, the collective voice of the Church – both north and south was neither adequately vocal nor truly unified. Whether such an assessment is entirely fair remains open to debate. Nevertheless, it serves as a stark reminder that the Church’s witness is at its strongest when it is guided by enduring principles rather than the volatile circumstances of any historical crossroad.

The Apostolic Example 

If such principles are to guide the Church’s response to contemporary crises, where are they to be found? For the believer, the answer lies not in the changing fashions of politics, media narratives, public sentiment, or the strategies of secular institutions. It lies in the life and teachings of Christ, the witness of the Apostles, the example of the martyrs, Eucharistic adoration, Marian devotion, and the accumulated wisdom of an institution that has endured for more than two millennia which no other institution parallels.

It should be noted that no kingdom, empire, secular or any other organization has survived and or exercised a continuous, globally recognizable influence across cultures and centuries in the manner of the Catholic/Christian Church. This extraordinary endurance is attributed not to human ingenuity or political acumen, but ultimately to divine providence and the fulfillment of Christ’s promise. The Church has survived Roman persecution, ideological revolutions, world wars, and deep social transformation. Invincible empires have crumbled; political systems have come and gone. Yet the church remains, convinced that “ Thy Kingdom come” is not passive prayer but an unfolding reality in history, It may also be worth mentioning that, as the prominent theologian N.T Wright has argued, the crucifixion and resurrection inaugurated a revolution unlike any other – not a revolution of armies or coercive power, but one grounded in sacrificial  love, redemption, and the reign of God. The church stands as a living manifestation of that revolution. Its historical survival was never secured through political influence, electoral mobilization, or proximity to temporal power. It flowed entirely from its spiritual mission: proclaiming the Gospel, administering the sacraments, serving the poor, and guiding souls toward God. In fact, the gradual historical withdrawal of the church from direct political rule in much of Europe should be viewed as the providential reminder- perhaps even mid-course correction-that the Kingdom of God is not identical to the kingdom of this world. It brought the church closer to the apostolic vision: to live in the world without being of the world.

Justice Without Vengeance 

The life of Christ provides the ultimate blueprint: Jesus was unjustly condemned and crucified by the authorities of his day. Yet among his final words from the cross was a prayer of absolute mercy,” Father, forgive them, for they know not what they do”, affirming that “Vengeance is mine, saith the Lord”. Christianity has never interpreted forgiveness as indifference to wrongdoing. Rather, it teaches that justice must be pursued without hatred, and accountability is sought without vengeance. That does not mean secular institution should abandon their duty to uphold the law. On the country, legal justice remains a necessity for social order. 

In this regard what is striking, must be taken note of, however, is that the early Apostles did not dedicate their lives to political campaigns seeking state compensation for Christ’s death, the rehabilitation of His reputation before Roman courts, or the removal of those responsible for His execution. Their response was prayer, witness, and relentless evangelization. They fought the good fight by keeping the faith unwavering. They knew that deliverance was only from HIM. They transformed the ancient world not through political mobilization or attempts to shape the succession of earthly rulers, but through internal conversion and personal sacrifice. Saint Peter exercised immense spiritual authority within the early Church, yet that authority was never used to misdirect, demand servility, or deploy his co-laborers and the faithful-who cannot refuse obedience under vows-toward temporal and political contests for power. Instead, it was spent in service of pastoral care and the formation of a community whose ultimate citizenship lay in the Kingdom of God. Their path was bloody. The early Christians endured waves of brutal oppression under successive Roman emperors, often paying for their faith with their lives in public arenas. Yet they persisted in preaching Christ crucified and risen. As the early Christian writer Tertullian famously observed, “the blood of the martyrs is the seed of the Church.” The Church was built on sacrifice and trust in divine providence, not on political victories.

Cultivating the Evangelical spirit 

This rich inheritance raises a critical question for contemporary Catholics in Sri Lanka: Does the Church’s public engagement today sufficiently reflect that original, foundational mission?

The Church undoubtedly possesses both the right and the responsibility to speak out on matters of justice, human dignity, and public morality. Silence in the face of structural wrongdoing would be a grave moral failure. Yet there is an acute danger that religious institutions become so deeply identified with partisan controversies, public campaigns, and media-driven debates that they obscure their unique identity. When this occurs, the Church risks being perceived primarily as a political actor rather than a spiritual community guided by the Holy Spirit. The Church is at its strongest not when it mirrors the methods of the world, but when it bears witness to the truth that transcends it, and when it truly abides by the Word. This concern is amplified in our modern age of social media. Digital platforms reward immediate visibility, emotional outrage, and constant public confrontation, pressuring institutions to respond instantly to every political development.

In contrast, the most enduring work of the Church remains inherently spiritual and transcendent: steadfast trust in divine deliverance, evangelization, catechesis, pastoral care, family ministry, youth formation, prayer, the sacramental life, and the cultivation of personal holiness. While these vital activities rarely generate viral headlines, they constitute the core of the Church’s true mission and evangelical mandate. For this reason, recent initiatives aimed at parish renewal across our dioceses are a welcome step. A vibrant parish remains the bedrock of Catholic life; thus, efforts to strengthen these communities and deepen faith formation deserve wholehearted support. At the same time, some among the faithful may reasonably ask whether such initiatives could have received greater emphasis much earlier- perhaps when the Sri Lankan Church was first blessed with a Cardinal after more than two decades. If evangelization is indeed the primary mission, should it not consistently occupy the absolute center of ecclesiastical life, rather than emerging as a renewed priority only after many years of heavy public advocacy? 

 A Plea for Balance 

This query is not directed at any individual leader; not clergy even the lay are all Shepards. All shepherds inherit both strengths and structural weaknesses from their predecessors and serve under circumstances not entirely of their own making. Rather, it is a question of institutional priorities. If the Church is a missionary community, the renewal of parish life, catechesis, and family ministry must never be occasional, reactive initiatives, but the enduring priorities of ecclesial life, though this can happen during times of crisis of faith. 

Historically, Catholic spirituality has been nourished through a careful balance of three archetypal dimensions: the Petrine (sound governance, order, and stewardship), the Johannine (holiness, contemplation, and intimacy with God), and the Pauline (missionary zeal, evangelization, and engagement    with the wider world). A healthy Church requires all three. The question for Sri Lankan Catholicism is whether sufficient attention has been devoted-or current attention could be further expanded-toward strengthening its evangelical and deeply spiritual dimensions alongside its public advocacy at present. This is because the Church’s true societal influence ultimately flows from this internal spiritual vitality, rather than from structural or political prominence alone. History demonstrates that lasting renewal seldom emerges from public campaigns; the Petrine architecture of governance and buildings dedicated to prayer fulfil their true purpose only when infused with Johannine contemplation, becoming living centers of faith that draw believers into deeper communion with Christ and ensuring a Pauline zeal emanates therefrom. While temporary enthusiasm can easily be generated by charismatic personalities, specialized media programs, or highly charged political causes, an enduring Pauline renewal requires a deeper foundation. It demands structurally strong parishes, a committed clergy, active lay participation, and a sustainable culture of evangelization that transcends both personal charisma and changing political circumstances.

This is not an argument against the pursuit of justice. The Church in Sri Lanka must continue to stand firmly for truth, structural accountability, and the rule of law for the Easter Sunday victims. Rather, it is an appeal for structural balance.

The Church’s moral authority is at its absolute peak when its public witness emerges from a deep and vibrant spiritual life. Justice and evangelization are not competing missions, but neither should the former eclipse the latter; rather, it must necessarily flow from the latter. Governments come and go. Political controversies rise, dominate the news cycle, and fade into history. Church leaders serve their time and pass on their heavy responsibilities to their successors. The core mission of the Church, however, remains completely unchanged. “For more than two thousand years, it has endured not because it tethered itself to the temporal politics of the age, but because it proclaimed the truth that transcends every age.

As Catholics reflect on the future of their faith in Sri Lanka, the central question is not whether the Church should seek justice. It absolutely must. The deeper question is whether; in seeking that justice, it continues to devote equal energy, passion, and resources to the mission that has sustained it for over two millennia: proclaiming Christ, evangelizing its parishes – without fear of being spat upon and scourged, nurturing holiness, and leading souls to God. It was through faith, prayer, sacrifice, and trust in divine providence-often under the maternal care of Divine Mother that the Church endured the trials of the past and transformed the world, and not through vigorous public or political advocacy. Nothing is impossible to Him in whom we trust. 

Quo vadis?