Durg Nun Arrests: Why the Government Must Counter the Congress-Left Propaganda

The recent arrests of two Catholic nuns in Durg, Chhattisgarh, have triggered a nationwide political storm. What should have remained a matter of judicial inquiry has been swiftly converted into an orchestrated political drama—led by Congress leaders, leftist groups, and their media allies. Their narrative is clear: to paint the incident as a case of minority persecution and to derail the growing outreach of BJP and RSS among Christian communities, particularly in Kerala and other southern states.

The Durg Incident: What Actually Happened?

The Durg arrests involved charges of forced conversion and human trafficking—serious accusations under any legal framework. But rather than waiting for the judiciary to assess the evidence, opposition parties rushed to declare the nuns victims of “religious persecution.” Leaders like Rahul Gandhi accused the BJP of “goonda raj,” calling it a systematic attack on minorities. Protests erupted across Kerala and Parliament was disrupted by UDF and INDIA alliance MPs. Tamil Nadu Chief Minister M.K. Stalin went as far as calling the incident an act of “communal vigilantism.” The Kerala Catholic Bishops Council (KCBC) and the Catholic Bishops’ Conference of India (CBCI) also joined the outrage, calling the allegations “baseless” and the arrests “a threat to democratic values.” But was this truly about religious persecution—or a calculated pushback against legal scrutiny of religious institutions engaged in dubious activities?

Beneath the Surface: The Exploitation Within

Contrary to the claims of religious victimhood, the Durg case highlights a deeper, uncomfortable truth. The individuals allegedly trafficked and converted were from economically and socially vulnerable backgrounds—mainly Dalit and tribal communities. The incident, therefore, is not an isolated abuse of power but part of a larger pattern of exploitation that has remained hidden under the cloak of missionary charity. Many within the Christian community itself—especially independent voices like the Poor Christian Liberation Movement—have spoken about the exploitation by church institutions. These groups argue that the issue is not religious freedom, but how institutions misuse it for coercive conversions and economic domination over weaker communities. The arrests should thus be seen in this context: not as state persecution, but as long-overdue legal intervention into an opaque system that often operates beyond scrutiny.

The Left-Congress Strategy: Discredit and Distract

The Congress and leftist parties are not protesting out of genuine concern for minority rights. Their real fear is political: the BJP’s growing engagement with Christian communities in Kerala and elsewhere threatens their decades-long ideological monopoly. By framing every legal action against Christian figures as a “Hindu majoritarian attack,” they are not only misrepresenting facts but also shielding those who exploit constitutional freedoms for institutional gain. What we’re witnessing is a classic Congress-Left strategy: pick a flashpoint, weaponize victimhood, and globalize the narrative through sympathetic international media and NGOs. This is not the first time they’ve done it—and unless countered, it won’t be the last.

Internationalizing the Agenda: The Vatican Factor

The timing of the controversy is notable. Just weeks before the arrests, Archbishop Paul Richard Gallagher, Secretary for Relations with States at the Vatican, visited India and met with External Affairs Minister S. Jaishankar. While the details of their discussions remain undisclosed, church organizations like the United Christian Forum submitted a detailed memorandum alleging widespread persecution of Christians in India. The memorandum urged the Vatican to publicly condemn India’s so-called “systematic discrimination” and requested monitoring missions in BJP-ruled states. This attempt to internationalize domestic legal matters is a familiar tactic—used by the Church to exert pressure not through courts, but through diplomacy and public opinion. India, a sovereign democracy, must reject such external interference in its internal affairs. The constitution guarantees religious freedom, but it also prohibits forced conversions. No external institution has the moral right to question India’s laws for protecting its citizens—especially the most vulnerable among them.

Jharkhand: Another Flashpoint of Church Influence

Simultaneously, developments in Jharkhand underline the growing assertiveness of church-backed influence. The state government led by Hemant Soren recently decided to rename all “Atal Mohalla Clinics” as “Mother Teresa Clinics,” citing the latter's legacy of compassion. This is not merely a symbolic gesture. It reflects an increasing institutional foothold of the Church in public policy and governance, reminiscent of earlier attempts to distribute ration through Church channels. The long-term consequences of such appeasement could erode the secular fabric by placing one religious institution above others in public life.

The False Narrative of Christian Insecurity

Church leaders often allege that Christians are unsafe in India—a claim that simply doesn’t stand up to scrutiny. Christians in India enjoy rights and privileges unmatched even in some Western democracies. They run some of the country’s most prestigious educational and healthcare institutions, receive government grants, and participate in electoral politics at all levels. According to a graphic released by Church organizations, two “attacks” on Christians occur daily in India. However, many of these incidents turn out to be minor local disputes or unverified allegations amplified by media. The narrative of persecution conveniently ignores that India’s constitutional, judicial, and social structures provide robust protection to all minorities. It’s no coincidence that this narrative peaks around election seasons or when the Church faces legal trouble.

Khandamal and the Martyrdom Narrative

The Church has also attempted to revive the memory of the 2008 Kandhamal riots, portraying the victims as martyrs killed solely for their faith. But this version of events omits key facts: the violence was a reaction to aggressive conversion practices and underlying tensions related to reservation benefits. Even the Supreme Court has acknowledged that religious conversions under coercion, fraud, or inducement are unlawful. Elevating the victims of Kandhamal to “martyr” status feeds into a global victimhood narrative that seeks to shame India in international forums and manipulate public sentiment within.

Constitutional Limits of Religious Freedom

Yes, the Indian Constitution guarantees the right to propagate one’s faith. But it also places clear restrictions on conversions carried out by coercion, fraud, or inducement. That’s why both BJP- and Congress-led governments have, over the years, introduced “Freedom of Religion” laws in various states. These laws are not anti-minority. They are pro-victim—aimed at protecting economically vulnerable populations from psychological and financial manipulation. No democracy can function where religious outreach becomes a cover for institutional predation.

Time for the Government to Act

The central government must not remain a passive observer in this unfolding narrative war. It must stand firm on the principles of law and justice—ensuring that due process prevails and that institutional bullying, regardless of religious affiliation, is called out. More importantly, it must confront the Congress-Left ecosystem’s attempt to weaponize minority rights as a political shield. The Durg case, and others like it, must not become tools to derail the nationalist narrative of social harmony and legal accountability.

Conclusion: Introspection for All

For Christian communities, the moment calls for honest introspection. Why does the perception persist that they are engaged in aggressive conversion? Why is the Church so quick to internationalize domestic legal disputes? If true social harmony is to be achieved, every community—majority or minority—must hold itself to standards of transparency, legality, and mutual respect. India is not a country that discriminates against faith. But it is, and must remain, a country that does not tolerate the misuse of faith to exploit the poor, divide society, or obstruct justice. Let the law take its course. Let India’s democratic institutions work. And let no political or religious entity—however powerful—escape scrutiny in the name of faith.