Interview: The Faith Journey of Fr. Sunil Francis Rosario

Interview by Dr. Subhasis Chattopadhyay

Decades ago, at Baithakkhana, Kolkata, at the “Church Of Our Lady Of Dolours” I was greeted by Fr. Sunil Francis Rosario who had cooked an entire salmon for me and he had decorated it with greens like they do at seven-star hotels. That was the first time in my life I had met a diocesan priest. The room where he hosted me was filled with books of all sorts; mainly on Church leadership, pastoral guidance and migration. This was in the early 2000s. Thus started a long friendship between a Catholic priest and a Hindu man. For long periods of time I did not meet him; for instance, when he was at Ireland for a long period of study; we just used the internet to communicate. The catholicity of Fr. Sunil lies in his being truly open — when he became the Editor of ‘The Herald’ about sixteen/seventeen years ago, he invited me to write for this Catholic paper. I used to send him weekly articles and if they were publication-worthy, he published them. Then too and even now, he puts me forward in many things and takes a backseat himself. Remember, I am neither a Catholic, nor do I intend to be one. But he reads my articles in this website scrupulously. And I as an ‘outsider’ can honestly see that he is trying to establish a Bengali Catholic community which is self-actualised; he is studying how to bring about this change and he remains true to his vocation. In between he had been a faculty at Morning Star Major Seminary, Parish priest at several parishes and he is a theologian par excellence; not perhaps in a formal manner, but if I were to take screenshots of his WhatsApp messages and string them together, we would find a theologian in him who is profoundly involved in the pain of displaced peoples and in the spirituality of serving the poorest of the poor that is the charism of the Missionaries of Charity. He spent a long time with Saint Teresa of the Gutters and her Congregation. Incidentally he and I are deeply indebted to the late Fr. Augustine Cordeiro SJ. We found that out recently. Presently he is the Regional Director, Commission for Migrant and Displaced People; CCBI, New Delhi. His serialised history of the Archdiocese of Calcutta including his insights on the history of Catholicism in Bangladesh, being published now in The Herald, will one day be used as a reference when none of us will be around. AI documents everything. Here is an excerpt of my interview of this 75 years’ old priest.

Can you tell us of your direct encounter of God?

My direct encounter of God did not take place until I realized God’s presence in my life during a month-long retreat at a Jesuit house in Ranchi, called Manresa. It was my personal decision to go for this month-long retreat in May 1978 before my diaconate ordination. I was advised to go for this retreat by my Jesuit Parish Priest, a Belgian missionary, Late Fr. George Jwijsen, S.J. Late Fr. Georgio Mennini, S.J. was my director for this long retreat. The first week of this retreat was very hard for me to realize God’s presence in my life. It was all dry, a true desert experience. At times, I felt, why did I opt to do this retreat? I found it very difficult to pray and concentrate on God’s choice of me and my vocation to priesthood. I felt I was forcing myself to become a priest. For me discernment was hard, and I really felt deeply the absence of God in my life. During the second and third week of this long retreat, I found the experience real and my encounter with Jesus began slowly and steadily. As if He was calling me, embracing me and giving all the assurance that “I will be with you till the end of time.” I felt his presence and He held my hand to lead me through difficult passages of my life. Clinging to Jesus and peace of mind I gained through this retreat. My initial dryness turned into an oasis of God’s love. I was able to enter into the Paschal mystery of Lord Jesus Christ. That became my foundation and strength to live my priestly life. The sufferings, all the hurdles and challenges in life became a source of joy for the surpassing knowledge of

Jesus Christ and the realization to live and suffer for the sake of Jesus my Saviour. The third week meditations on passion, his way of the cross, all humiliations, rejection, insult and finally his death on the cross gave me courage to live my priestly life with courage and strength of God. When I entered the fourth week of my retreat, I was already enlightened in the life of the spirit. My experience of God was to live the reality of Resurrection. As if Jesus entered into my life already and showing me the wounds and scars he had. On the road to Emmaus, the Risen Lord walked with the two disciples. They were deeply disturbed and looked very depressed, they were discouraged and disheartened at the heinous crucifixion of their Master, Lord Jesus. All these gave me a real experience in life to continue my journey with the Lord. At the breaking of the bread, Jesus revealed to the disciples that He was no more among the dead, but he had risen. This was a fascinating experience for me. It was then I realized, how real is God into my life. It was an encounter with God. I never looked back after this great experience. At the end, I did feel, that I had taken a right decision to go for a month-long retreat. This way I experienced the love of God, as if I fell in love with God.

Why do you think Hinduism is valuable?

During my Seminary formation, while doing the course in Philosophy I had an opportunity to study Indian Philosophy. I had done a thorough study of nine different systems of Hindu Philosophy.

The origin of Indian philosophical thoughts can be traced back to the first available literature of the world, i.e., Ṛgveda. Philosophical discourse flourishes in the Upaniṣads, the last major part of the Vedic literature. Though there are many different philosophical thought systems developed in India, three nāstika and six āstika schools feature prominently in this history.

In the Post Vedic period, philosophical thoughts turned into independent schools, such as, Sāṅkhya, Yoga, Nyāya, Vaiśeṣika, Mimāṁsā, Vedānta, Cārvāka, Jaina and Bauddha. Many schools carried forward the Vedic thoughts and elaborated upon them, whereas some schools developed their thoughts opposing the validity of the Vedas. The significant pramāṇas are as follows:

  1. Pratyakṣa (Direct perception through sense organs)
  2. Anumāna (Inference or syllogistic argument)
  3. Upamāna (analogy)
  4. Śabda (verbal testimony)
  5. Anupalabdhi (non-perception)
  6. Arthāpatti (implication)

Based upon these sources of knowledge, various Indian Philosophical schools discuss their subject matters which are metaphysical in nature like ātmān (soul), Sṛṣṭi (universe), Īsvara (god), Mokṣa (liberation), Punarjanma (rebirth), manas (mind), buddhi (intellect), so on and so forth.

Source of Parokṣa Jñāna is of five kinds, namely Anumāna (inference), Upamāna (comparison), Śabda (verbal testimony), Arthāpatti (postulation) and Anupalabdhi (nonperception).

Some of the Religious tenets in Hinduism:

Jaimini accepts the plurality of soul. He says that the souls are eternal but they definitely undergo transmigration as per the actions performed by the bodies.

Liberation/mukti is considered to be the highest good for humanity. Liberation puts an end to the transmigration of the soul. Performance of the daily duties brings about liberation. On the other hand, the non-performance of actions or daily duties causes disruption in the path of liberation.

One of the most important observations made by the Pūrva Mimāṁsā system of philosophy is that there is no need for the existence of God to create the world as well as rewarding or punishing human actions. This is because of the fact that all the material needed for the formation and the creation of the world is available eternally.

Also, actions have innate potency of bringing their fruits to the performer of those actions. Hence, Mimāṁsā does not speak about the existence of God. One of the major contributions of Mimāṁsā has been its emphasis on the study of language hermeneutics. Uttara Mimāṁsā: The philosophical system of Uttara Mimāṁsā does not have a specific founder since it is a conglomeration of three different schools of thought, namely Advaita, Viśiṣṭādvaita and Dvaita.

While I did my Masters in Hindi Literature from Allahabad University (Now Prayag Raj), I was deeply acquainted with Uttara Mimansa Philosophy, i.e. Advaita, Visitadvaita and Dvaita. The Bhakti poets, i.e. Kabir, Nanak belonged to Advaita, Tulsidas was on Visitadvaita. His Ram Charitmanas and Binay Patrika reflect his philosophical views that Ram is ideal man and God who is the Incarnation of God and Dvaita Philosophy belonged to Surdas. He reflects on Lord Krishna as the Awtar incarnation of God. Lord Krishna and Radha and Gopis reflect Lord Krishna who is God’s incarnation and Radha, the soul and other Gopis, imperfect souls desire to unite with the ultimate God in Lord Krishna. This way, I understood the teachings of Hinduism through my literature study of Bhakti Sahitya. Bengali literature, similarly has its own philosophical base, viz Vaishnavism and worship of Shakti, Ma Durga, Kali are the manifestations of same Goddess, ‘Triumph of evil by Good’ Shri Shri Chaitanya Mahaprabhu during the middle ages used Kirtan to unite people belonging to different castes, rich and the poor. The souls longing for God and their natural inclination to remain in God/ Goddess.

The philosophical system of Utttara Mimāṁsā is otherwise called Vedānta. All the three schools of Vedānta have different teachers. Ādi Śaṅkara is the head of the Advaita system of Vedānta philosophy. Rāmānuja is the architect of the Viśiṣṭādvaita system of Vedānta and Mādhva is the head of the Dvaita system of Vedānta philosophy. Ādi Śaṅkara is the first philosopher who identified the philosophical truths expounded in the Upaniṣads attached to the Vedas. Jaimini gave importance to the Karma Kāṇḍa portion of the Vedas whereas Śaṅkara saw the Supreme Truth that lay firm in the message of the Upaniṣads. Śaṅkara called the world illusory as a result of Māyā or delusion. Māyā causes the illusion akin to the cognition of serpent on the rope. A person gripped by ignorance fails to see the substratum of the universe.

Brahman is the substratum of the universe. It is not seen due to delusion or Māyā. Śaṅkara calls the universe an illusion and the Brahman or the Supreme Entity as Truth. Everything around us is adventitious of the Brahman. Into Brahman all creation goes.

Deluge is the ultimate condition during which the Brahman withdraws all its creation unto itself.

Ramanuja advocated the Viśiṣṭādvaita school of Vedāntic thought. It is a qualified version of monism and hence is called qualified monism. Ramanuja differs from Sankara only a little in the sense that he considers the jiva or the individual soul as the entity different from the body and is infinite in number and cannot be one with the Supreme as long as it is confined in a body. Mādhva, the founder of the Dvaita school of Vedāntic thought says that the jivas or the souls can attain liberation through bhakti and the grace of God. It is important to note that all the three teachers accepted Vedas as a valid means of knowledge.

Barring the Cārvākas, we observe the following salient features of Indian Philosophy:

(a) Indian philosophy is usually spiritual in its nature

(b) Indian philosophy emanates from the experience of sufferings

(c) Religion and philosophy are intertwined and sometimes they are inseparable

(d) It is a complete and comprehensive system

(e) It usually believes in the doctrine of karma and rebirth

(f) It is not person-centric, but a tradition-oriented system

(g) Liberation/mukti from samsara is the summum bonum of Indian philosophical tradition

(h) Ignorance is the root cause of sufferings

(i) The practical aspect of the Yoga philosophy is acceptable to all the schools Indian culture is a cornucopia of different philosophical and religious sects.

Following different faiths, we Indians have been living together in peace and harmony for around three thousand years. There is an inherent harmony among most of the schools of Indian philosophy.

Swami Vivekananda has often quoted the verse from Śiva Mahima Stotra of Puṣpadanta in support of Universalist approach of Indian culture. It says — “Different paths to realisation are enjoined by the three Vedās, by Sāṅkhya, Yoga, Pāśupata doctrine and Vaiṣṇava Śāstras. People follow different paths, straight or crooked, according to their temperament, depending on which they consider best or most appropriate and reach You, alone, just as rivers enter the ocean.” His Guru, Ramakrishna believed in “Joto Mot toto Poth – As many views and philosophies so many ways to reach God and ultimate happiness.”

This is my understanding of Hinduism. Its philosophy is rich in content. Many theologians in Christianity, during the Post Second Vatican Council tried to explore the understanding the core of Hinduism and its application to theologise and to develop Inter-faith dialogue with Hindus and Hindu communities in India. Swami Abhishiktananda, a Benedictine monk made his way of living according to Hindu teachings, however he was an ardent believer in Jesus Christ. He was one of the pioneers to begin Inculturation and simplicity of life, in dress according to Hindu style of living, following the ways of Hindu monks. So also Brahmabandhav Upadhyaya, called himself, “Hindu-Christian”. He said, “By birth I am a Hindu but by my faith I am Christian”. He was baptised as a Roman Catholic. I did a study which is a comparative study of Swami Abhishiktananda and Brahmabandhav Upadhyaya, while developing “Religious Pluralism in Bengal.” That is my dissertation for a course, Pastoral Leadership, M.A. I did in Ireland, All Hallows College, Dublin in 1995. I was born into a Catholic family. My parents were the descendants of Portuguese Christian missionaries who evangelized the part of present Bangladesh, then as one in Indian sub-continent. I was privileged to grow in a Pluralistic society, in an Inter-religious environment. We lived in harmony with Hindus, Muslims, Buddhists, Sikh and Jain both within our home environment and in school. I was taught on Christianity in my School and the Church I belonged to. I knew little of Hinduism. Since, my parents were staunch Catholics, they wanted the children to be taught in Christian spirit and atmosphere. I learnt more about Hinduism while studying for my priesthood during Seminary formation. As I said earlier, I leant the systems of Indian Philosophy. While doing my Hindi Literature, Masters, I learnt to apply those philosophical views and principles into literary contributions by authors of Bhakti Sahitya mainly from the Middle Ages.

What do you think Christianity has to offer Hinduism?

One of the foundational truth for any religion is found in the ‘Sermon on the Mount’. Those are the ethical and spiritual teachings of Lord Jesus Christ applicable to anyone who wants to follow one’s conscience. Gandhiji, who was a practicing Jain lived by the teachings of Jainism ‘Truth and Non-violence”. In the “Sermon on the Mount”, he found answers to many of his queries in life and his commitment to Freedom.

Especially in the Gospel of St. John, which is more mystical one can find similarities with the teachings of ‘Gita’. Letters of St. James gives some practical ways to live life in a meaningful ways. Some of the letters of St. Paul have also a lot to offer instructions to live life in a healthy way, in union with God. It does not matter to which religion one holds. Every religion offers good lessons to live life in a healthy manner. Our goal is to experience God and to live fully in His presence, ‘Aham Brahmasmi’ and ‘Tatwam Asi’.


Subhasis Chattopadhyay Ph.D. is an ex-Sahitya Akademi Judge. His Ph.D. was on theodicy and Patristics in Cormac McCarthy and Stephen King. He has formal qualifications in Biblical Theology and in Formative Spirituality. He has also formally studied the Hindu canon and has separate qualifications in the behavioural sciences. His reviews in Prabuddha Bharata from 2010 to 2021 have often featured in the websites of Ivy League Presses. His works in various fields are much quoted. He writes here, at ESamskriti and the Herald. Dr. Chattopadhyay delivered the de Nobili Endowment Lecture in 2022. He has a First Masters in English from the University of Calcutta and studied at St. Xavier’s College when it was not autonomous and topped the university in the poetry paper as an undergraduate student. He is a scholar of Roman Catholicism, but a practising initiated Shakta Tantric who divides his time between Kolkata and Tarapith, a ‘Siddhapith’ at Birbhum, West Bengal. 

4 comments

  1. Nice to read this about my friend. Having made two Ignatian 30 day retreats myself, I can empathize with his spiritual experience. I did my first in 1978 at Punarjanam Ashram in 1978 in Sokho, Bihar, under American Jesuit Dan Rice.
    I have a query. The article states that Sunil is the descendant of Portuguese missionaries! That seems incorrect. Those missionaries were celibate. It would be more correct to say that Bengali Catholics were evangelised by Portuguese missionaries.

  2. Nice to read this about my friend. Having made two Ignatian 30 day retreats myself, I can empathize with his spiritual experience. I did my first in 1978 at Punarjanam Ashram in 1978 in Sokho, Bihar, under American Jesuit Dan Rice.
    I have a query. The article states that Sunil is the descendant of Portuguese missionaries! That seems incorrect. Those missionaries were celibate. It would be more correct to say that Bengali Catholics were evangelised by Portuguese missionaries.

    1. Respected Sir,
      I have not changed the interview…will bring this to Father’s attention. It is his birthday day today. So may be tomorrow! Perhaps even he did not notice. One Portuguese influenced gentleman he mentions in his history of the Archdiocese in The Herald who perhaps was not a Catholic Religious. May be him…but probably you are correct. Thanks. Your friend is a great man.

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