If Christianity is about the Good News, why do so many Christians look so glum? Perhaps, in these strange COVID-19 times, it is hard not to be sad and gloomy. While we’ve seen some great strides in altruism and selflessness, we’ve also seen considerable selfish behaviour, which exacerbated the spread of the virus.

Christianity is also about being realistic about the nature of man. As Pope John Paul II rightly said: “We do not pretend that life is all beauty. We are aware of darkness and sin, of poverty and pain.”

Nonetheless, the saintly pope reminds us that there is much to be joyful about since we live in the light of the Paschal Mystery – “we are an Easter People, and Alleluia is our song!” This is not the wishy-washy notion of happiness that popular TV series try to sell:

“We are not looking for a shallow joy but rather a joy that comes from faith, that grows through unselfish love, that respects the fundamental duty of love of neighbour, without which it would be unbecoming to speak of joy.”

It is also a joy that is “demanding” since it requires “unselfishness”; a relevant lesson for us as we start to move on from the COVID-19 pandemic.

This is the second Easter we will be celebrating in the shadow of the COVID-19 pandemic. Just like the previous Easter, the lay faithful are precluded from taking part in communal celebrations. The sacred mysteries during the holiest days of the year are taking place behind closed doors. Many are saddened and disappointed at this.

While the celebration of Mass should never be a reason for illness and death, we must also question whether our attitudes towards worship have changed irrevocably. If, as Christians, we cannot convince ourselves that the Word and the sacraments are essential to our life of faith, then how can we ever hope to evangelise this message and bring it to others?

As the Easter People, we look forward with hope and joy

As things stand, going to Mass has been reduced to the same levels as going out for a meal or getting a manicure. All faithful Catholics must question whether they are complicit, in some way or form, with this changing attitude.

There is much to be learnt in the Easter narrative. The story of the encounter with Christ on the Road to Emmaus is an excellent place to start. Although this is usually read on the first Sunday after Easter, the meeting itself takes place on the day of the resurrection.

I’ve always been fascinated by this; on the most important day for humankind’s salvation, Christ chooses to walk with two unnamed disciples. The two disciples are disoriented, dismayed and discouraged by what took place in the past couple of days. As their hopes are dashed, Christ takes the time to listen to them, teach them and break bread with them. Then their eyes are opened to what has taken place.

This is the Church we currently have before us. It has been discouraged and humiliated by several scandals. It is disoriented as it seeks to speak and evangelise in a society that is becoming more indifferent to what it has to say. It is dismayed by aggressive secularism, which points out that it has no place beyond the church precincts.

We do not address these issues by excessive bureaucratisation and accommodation. Nor do we do so by simply becoming yet another NGO or social work agency. As Easter People, we must look to Christ and to how he acted.

Firstly, as in the Road to Emmaus, Christ took time to walk with others, to know their stories and concerns, and show empathy and compassion. The human and humane element can never be ignored. Within the Church itself, many find themselves taken for granted by those meant to minister to them.

Secondly, during the journey to Emmaus, Christ taught clearly and articulately. There was empathy for what the disciples were feeling, but there was no attempt to compromise on the truth. This did not feel burdensome to those journeying with Christ. Instead, it had the opposite effect, for it was liberating.

Thirdly, the disciples recognise Christ in the breaking of the bread. This is also where Catholics come face to face with the reality of their faith.

Ultimately, we are presented with an incarnational faith – where Christ, in flesh and blood, makes an effort to be with people, to meet them where they are and to journey with them, leading them to the breaking of the bread. It is not a remote faith or a digital faith where connections are made, but no lasting community is built.

As the Easter People, we look forward with hope and joy. But we must also have the courage to embark on that journey.

André DeBattista, Political scientist