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Is War Ever a Solution?

Cedric Prakash, SJ, explains, in this article, why war today is an unmitigated evil and why it can never be a solution to any problem.

By Cedric Prakash, SJ

A meme which is going viral these days shows a group of jungle animals of different species gazing at the skyline with planes above bombing buildings. There are flames of fire with plumes of black smoke. The animals say to each other, “They have spent billions to explore life on Mars and are spending trillions for destroying ‘life on earth’”. Seated beside these jungle animals are two apparently ‘Martian’ looking creatures. One of them quips, “Humans are really stupid!” That pointed meme says it all!

The world is in the grip of a terrible war. It has never been so bad – particularly since World War II. Thousands are already killed, millions more are affected all over the world -particularly in the Gulf countries and the developing world. The poor and the marginalized, the small farmer and the casual labourer, the slum-dweller and those who live on the peripheries of society, are the worst- affected. Prices have skyrocketed. Today, the average Indian is not even able to procure a cooking gas cylinder to meet his family’s daily needs!

The war began on 28 February 2026, when first Israel and then, the United States, attacked Iran, without any provocation. It has continued till recently when a fragile ceasefire was announced. High-cost missile defense, aircraft sorties, and munitions are driving daily expenditures for the U.S. According to reliable information, the United States spends an estimated $890 million to $1 billion per day on the war against Iran as of late March/early April 2026, with total costs rapidly exceeding $27 billion within the first month. This expenditure is not only astronomical but also downright scandalous. It could easily meet the pressing needs of millions of people all over the world who suffer tremendously because of the lack of food, clean drinking water, housing, clothing, global warming and other natural disasters and much more. The expenditure incurred for this unwanted war becomes much more unbelievable if one has to add the huge amounts incurred by Israel, Iran, Lebanon and the other Gulf nations.

Pope Francis of beloved memory took a very strong stand against war. In his path-breaking Encyclical Fratelli Tutti, he devoted an entire section titled ‘The injustice of war’ (#256-262) where he states “since conditions that favour the outbreak of wars are once again increasing, I can only reiterate that “war is the negation of all rights and a dramatic assault on the environment. We can no longer think of war as a solution, it is very difficult nowadays to invoke the rational criteria elaborated in earlier centuries to speak of the possibility of a “just war”. Never again war! Every war leaves our world worse than it was before.”

Whose war is it anyway? Millions all over the world, and particularly in the United States, have come out on the streets to protest, demanding that the war stops now! There is an outrage everywhere, as most ordinary people rightly target the U.S. and Israeli regimes and their military outfits! Obviously, a good percentage of the media – controlled by the warmongers – will not highlight this reality. There are cries for peace – underlining the painful reality, that in any war the greatest victims, the people who suffer the most – are the poor, the vulnerable and marginalized; those who have to eke out a living; whose very existence is on their meagre daily earnings. Many of them have lost everything.

Interestingly, most of the leaders of the developed nations are not supporting the war. They demand that war stops immediately. The US, Israel and their crony capitalist friends unfortunately justify every attack, every bombing, and every killing! No one is looking at the consequences of war: of how reality irreversibly changes for the victims; how there is irreparable devastation and wanton destruction of both of life and property. Even the ordinary middle class traveller has been affected and greatly inconvenienced with the rise in airfares and the fact that hundreds of daily flights have been cancelled everywhere!

“We can no longer think of war as a solution, it is very difficult nowadays to invoke the rational criteria elaborated in earlier centuries to speak of the possibility of a “just war”.” – Pope Francis

The one sector that is profiteering is the industrial-military complex – those who own the companies that produce arms and ammunition. Today billions of dollars are allocated to the production of weapons, particularly on weapons of mass destruction. Pope Francis also took on the arms trade referring to it as the ‘industry of death’. On 23 September 2015, addressing the U.S. Congress, he spoke plainly:“Why are deadly weapons being sold to those who plan to inflict untold suffering on individuals and society? Sadly, the answer, as we all know, is simply for money: money that is drenched in blood, often-innocent blood. In the face of this shameful and culpable silence, it is our duty to confront the problem and to stop the arms trade.”

Ever since this war began, Pope Leo XIV has spared no efforts to condemn the war and ask for the immediate cessation of hostilities. At a Prayer Vigil for Peace on 11 April in the Vatican, his message to the world was powerful and direct, “Enough of the idolatry of self and money! Enough of the display of power! Enough of war! …Dear brothers and sisters, there are certainly binding responsibilities that fall to the leaders of nations. To them we cry out: Stop! It is time for peace! Sit at the table of dialogue and mediation, not at the table where rearmament is planned and deadly actions are decided! Yet there is a no less significant responsibility that falls on all of us — men and women from all over the world. We are an immense multitude that rejects war not only in word, but also in deed.”

“I will continue to speak out loudly against war, to try to promote peace, multilateral dialogue between states in order to seek the right solution to problems.” – Pope Leo XIV

President Trump has not taken too kindly to Pope Leo’s insistence that war must be stopped. The President has used words against the Pope which are very unacceptable and which have been unequivocally condemned by all sections of society. To the President’s rant Pope Leo’s response was, “I am not a politician, I have no intention of entering into a debate with him. Rather, let us always seek peace and put an end to wars. I am not afraid of the Trump administration. I speak about the Gospel, I am not a politician. I do not think the message of the Gospel should be abused in the way some people are doing. I will continue to speak out loudly against war, to try to promote peace, multilateral dialogue between states in order to seek the right solution to problems. The message of the Church is the message of the Gospel: “Blessed are the peacemakers; I do not see my role as that of a politician, I do not want to enter into a debate with him. Too many people are suffering in the world.”

We all have much to learn from the Pope’s message and take a stand against this senseless war and all other wars.

Cedric Prakash, SJ (GUJ) is a well-known human rights, reconciliation and peace activist and writer.

The Weight of Silver

In this interesting story, Sch. John Philips, SJ, tries to understand the thoughts and emotions of Judas after he betrayed Jesus.

– Judas’s soliloquy

By Sch. John Philips, SJ

The true weight of my actions settled in the hollow silence that followed the kiss – a vast, aching void left in its wake. They seized him and took him away. I stood alone, the night air hitting my chest like a rock. My mind had conjured a thousand different eventualities – but not this one. I had lived for the promise of thunder, for the arrival of radiant glory, and for the crowning of a king – not for a call to put the sword back in its sheath and a meek surrender.

He offered no struggle against the guards, his wrists yielding to their grip as though those ropes were merely ribbons. There was no thunderous command to the heavens, no summoning of celestial legions from the skies to crush his enemies. He did not strike me down for my treachery. He did not even grant me the mercy of a condemnation. There was only the unbearable weight of his presence. He simply held me in his gaze, a gaze that shed light on the darkness of my soul.

The memories of the day he called me remain surprisingly vivid. My name was woven seamlessly alongside the others – eleven to be precise. I observed Peter’s bold, restless vitality and John’s quiet, loving devotion. But what did I, Judas of Kerioth, have – for him to count me as one of the Twelve? His voice that afternoon was anchored in certainty, entirely devoid of any hesitation and doubts that men usually have. It looked as if he had traced the shifting terrain of my soul, long before I had even discovered its borders. He did not look at who I was, but at who he wanted me to be.

In the months that followed, he entrusted the common purse to me – a heavy, leather burden that anchored me to the earth while the others drifted toward the clouds. While my brothers occupied themselves with grand sermons and miraculous healings, I was tasked with ensuring we had enough to keep going. So in the quiet hours of the night I had to count the money and see how much we had and how much we still needed. It was, in essence, a mundane duty, yet I felt its staggering weight.

But what did I, Judas of Kerioth, have – for him to count me as one of the Twelve?

Was he blind to my weakness, or did he simply choose to look through it? Surely, he deciphered human hearts as easily as one reads an open scroll. He must have sensed my pulse quicken at the cool, metallic touch of silver. He must have seen that hidden spark of satisfaction that flickered in my palm whenever I felt the weight of that purse.

Yet, he never withdrew the purse or tore away my mask. He continued to offer his trust, a gift that he didn’t give to others.

Then we reached Jerusalem, and the city seemed to vibrate with our arrival. The air was thick and heavy with the fevered cries of “Hosanna to the Son of David!” as garments and palm branches carpeted the road like banners of victory. My hope flared. I was certain the hour had finally come. To my eyes, the throne was within reach, Rome’s iron grip was visibly failing, and the long-awaited kingdom was ascending from the dust of our travels.

Yet, as the hosannas faded against the city’s stone walls, my hope began to crumble. Instead of victory he spoke of agony; instead of the throne he spoke of the grave. It felt like a jagged stone caught in my throat. I could not accept this version of the Messiah as a suffering servant. To my mind, a king was someone who would climb the throne – not a cross. I reasoned with a desperate logic: if he refused to claim the truth about him, he must be forced to reveal it. I believed that by placing him in the shadow of the sword, he would finally be compelled to cast off his humility and descend in a storm of fire to crush the Romans and their Jewish allies.

This plan did not feel like treachery at first; it appeared in the guise of courage. I told myself that by handing him over to those who wanted to kill him, I was forcing a confrontation he could not ignore. Under threat, his true majesty would erupt, the priests and Pharisees would tremble, the Romans would bow, and his kingdom would finally be here. I convinced myself I was merely accelerating destiny.

While my brothers occupied themselves with grand sermons and miraculous healings, I was tasked with ensuring we had enough to keep going.

When the thirty pieces of silver were counted and given to me, I accepted them as one accepts a tool, an instrument for a higher purpose. The metal felt cool and looked deceptively innocent. But in the shadows of the garden, my resolve cracked. My voice wavered as I called Him “Rabbi.” That kiss, intended to be a signal to those who wanted him dead, became the seal of my shame.

And then he looked at me – not with anger or bitterness – but with a sorrow older than the universe. It was a gaze that saw through my greed that hid behind my justifications. Yet it remained anchored in a love that would not condemn. In his gaze I saw the truth I had suppressed: He had chosen me to be his disciple, trusted me with an important responsibility and loved me with his whole heart.

I had mistaken his meekness for hesitation and his gentleness for weakness. I had tried to force a kingdom that was never meant to be established by power. Now, the silver weighs heavier than iron. It is actually my shame, my guilt. It is becoming heavier and heavier, crushing my heart, soul and body. Since they would not take this bag of silver coins that is crushing me with its unbearable weight, I need to throw them in the temple and go and find a way to get rid of this weight of guilt, whatever it may take. I may need a strong, sturdy rope – stronger and sturdier than the one the guards used to tie the hands of my Master.

Sch. John Philips, SJ (MDU) has just completed his M.A (English) at St. Joseph’s College, Trichy.

Discerning the Demons

This story depicts how a young man wrestles with nagging questions just before his ordination.

By A. Joseph Dorairaj

The mobile rang continuously. The printer told Mathew that the invitations have been printed and packed.

In seven days Mathew and his seven novitiate companions were to be ordained by the newly-consecrated bishop at St. Francis Xavier Jubilee Auditorium. The bishop wanted it to be an event that would inspire the laity, particularly the youth, so that some of them will be encouraged to become priests.

Just a day before the ordination, Mathew was down with typhoid and had to be hospitalized. He was in a pretty bad shape and his provincial was by his side. His parents were deeply worried and pleaded with the provincial to go ahead with the ordination. He listened to them calmly and told them, “We’ll wait and see. Another twenty-four hours to go. We’ll consult the doctor and if he says ok, we’ll definitely proceed with Mathew’s ordination. Even otherwise there is no problem. He can be ordained in a few months, whenever the bishop is available.”

“But Father, we’ve made all arrangements. All our relatives have gathered here. Some have come from the Middle East and a couple of them from the US. Please don’t cancel Mathew’s ordination on any account.”

“We’re not cancelling his ordination. We may have to postpone it because of his health condition. Whenever the doctor gives us the green signal, we’ll go ahead.”

A couple of days later Mathew felt better. He wanted to be shifted to his residence and the doctor approved his decision. Everyone who visited him assured his parents that he would be ordained soon.

A week later, Mathew met his provincial and told him, “Father, I want to be in the Retreat Centre for a week. I’m emotionally disturbed. I also have a few nagging questions regarding my vocation. Since my spiritual director is also the director of the Retreat Centre, I would like to seek his guidance.”

The provincial and the doctor gave him the green signal to go to the Retreat Centre and advised him to continue with the medication. Meeting his spiritual director at the Retreat Centre, he said, “Father, of late I’m unable to sleep. In fact, I am unable to focus on anything.”

The bishop wanted it to be an event that would inspire the laity, particularly the youth, so that some of them will be encouraged to become priests.

“Is anything troubling you, Mathew?” asked his spiritual director.

“Yes, Father. I’ve some nagging questions about my vocation. If God had really chosen me, then he should have ensured that I didn’t fall sick just before my ordination. When all my co-novices were ordained, why was I left out? What is God’s plan for me?”

“Mathew, you’re reading too much into your hospitalization. The postponement of your ordination was for health reasons, not religious ones. It could have happened to me – to anybody, for that matter. That has nothing to do with your vocation. These are two different issues. I’m surprised that you’ve tied up these two issues.”

“I don’t think my hospitalization was just an accident. I take it as a subtle message. Maybe I am not meant to be a priest. Maybe my vocation is elsewhere.”

Some hinted that Mathew was leaving the seminary and was getting married to his former classmate. Some even wondered whether he had any vocation in the first place.

At the Retreat Centre, Mathew prayed hard. He spent long hours in meditation. He wanted to discern the will of God and act accordingly. His spiritual director was able to guide him in this rather difficult phase of his journey.

After three months his provincial told Mathew to go back to the college where he taught, but advised him to keep meeting his spiritual director every week without fail. Getting back to his teaching and hostel assignments helped him a lot to gain stability. Now he was both physically and emotionally much better. But his doubts, his demons tortured him.

Sometime in mid-May, he participated in a week-long intensive course on Ignatian Discernment, directed by a famous Jesuit priest. After talking to him for long hours, he made up his mind.

Calling his provincial, he said, “Father, are you free this weekend? I’d like to meet you regarding my future.”

“Good to hear from you Mathew. I’m free this weekend. You’re most welcome.”

Mathew and his provincial had long conversations.

“Father, I am not sure that God wants me to be a priest. I cannot live with this nagging doubt any more. So, it’s better that I leave.”

The provincial thought for a long time. He told him that he would talk to his team and get back to him. After a week, he said to him, “If you have discerned the will of God and, after intense prayer and reflection, have decided, to leave the seminary, I don’t want to hold you back. I respect your decision and will continue to support you in whatever way I can.”

Mathew rang up his father and told him that he had decided to leave the seminary. His father cried inconsolably. He told him, “It’s heart-breaking, son. I don’t know how your mom will take it. She’s already very stressed. But I’m with you.”

If God had really chosen me, then he should have ensured that I didn’t fall sick just before my ordination. When all my co-novices were ordained, why was I left out?

That weekend he reached his parents’ home around 7 pm. After dinner he and his parents sat around the dining table and discussed a few things.“Mom, I’ve two requests,” said Mathew. “First, no visitors please. I don’t want to meet anyone and answer their unending questions as to why I left the seminary. Second, don’t force me to go to the church for the time being.”

His father patted him on his back and assured him of their continued support.

For nearly two months, Mathew didn’t stir out of the house. In fact, he hardly left his room. He was seen walking up and down in a meditative mood.

After nearly two months, he said to his father. “Dad, I’ll rejoin the college. I spoke to the principal and he told me that my post as an Assistant Professor of Mathematics is intact.”

“Go ahead, son.”

There were dramatic changes in Mathew after he re-joined his college. There was a semblance of normalcy in his life and his face looked a lot brighter. His parents were quite relieved.

After nearly six months, one evening while they were having tea, his mom asked him, “Son, is there any possibility of going back to the seminary?”

Mathew was silent for a long time.

“You needn’t answer if it will make you uncomfortable.”

His novitiate companions wanted to celebrate the first anniversary of their ordination. They wanted Mathew to join them. They all went to a nearby pilgrim centre, celebrated Mass and had dinner. After dinner, his companions asked him if he thought of going back to the seminary. When he said ‘No,’ many of them insisted that he should then get married and settle down. John, his close friend, convinced him about getting married.

Four months later Mathew and Jancy got married in the cathedral in a quiet ceremony attended by less than 100 people. His former provincial and the director of the Retreat Centre concelebrated his wedding Mass. All his novitiate companions had turned up and everyone was happy. His parents kept smiling.

A few weeks after his wedding, Mathew called up John and told him that he wanted to spend some time with him. When he told him that he was coming alone, he was annoyed and told him to bring his wife also. “No John, I’m coming alone. I want to discuss something important.” After much persuasion, John relented.

John and Mathew went for a long walk. During the entire conversation, Mathew’s only question was: “John, did I take the right decision? Sometimes I feel that I should have stayed back in the seminary. Am I the right person for Jancy? Did I do the right thing marrying her? Did she deserve someone better than me?”

John told him firmly: “Mathew, stop asking these questions. You went through a process of discernment and decided to get married. What makes you doubt the result of that process? These nagging doubts are your demons. Drive them away. Look ahead and be a good husband to Jancy.”

A few weeks later Mathew met John with Jancy and they celebrated her birthday. He assured John: “I’m wrestling with my demons, John. Please pray that I win.”

Prof. A. Joseph Dorairaj, an Emeritus Professor at Gandhigram Rural Institute, Gandhigram, Tamil Nadu, has assisted several Jesuit colleges in many ways. He can be reached at josephdorairaj@gmail.com.

Every Jesuit is called to be an Eco-Jesuit

Suresh Antony, SJ, asserts in this article that we need to respond – individually and collectively – to the cry of the earth and the cry of the poor.

By Suresh Antony, SJ

With an inspiring history of opting for frontier missions, the Society of Jesus has to confront the harsh realities and challenges of the ecological crisis – ranging from global warming to the degradation of life itself. The Eco-Jesuits have consistently stood at the forefront, striving to bring about meaningful redress amid these environmental ordeals. Their response has not been occasional or symbolic, but sustained, reflective, and deeply rooted in their mission of faith and justice.

It has been a journey marked by both glory and tragedy. It is a journey of glory, because this transformative mission toward establishing eco-justice has been made possible through robust commitment and a continuous effort to address emerging global issues. Being at the frontiers, the Eco-Jesuits, along with people of goodwill, continue to fight a hard battle in restoring the true face of Mother Earth. Their work reflects a deep conviction that caring for creation is not optional but integral to the Jesuit identity and mission.

It is also a tragic journey, for despite consistent, focused efforts and tireless hard work, the establishment of a truly comprehensive eco-justice remains a distant dream and a far cry globally. In contrast to the dedicated endeavours of many, the forces of ecological degradation and impending disaster continue to rise relentlessly, often beyond the range of human control. The pace of destruction frequently surpasses the pace of restoration, creating a widening gap between hope and reality.

This journey will indeed remain tragic as long as a minority of the super-rich and powerful persist in exploiting the Earth’s natural resources and generating disproportionate carbon emissions -while the burden of their excesses falls upon the majority and the poor, who suffer the gravest consequences of environmental injustice. The Global North continues to be the primary contributor to carbon emissions, while the Global South disproportionately bears the brunt of this ecological crisis.

According to The Guardian (online news), an estimated 5 million tonnes of carbon dioxide were emitted within just 14 days during the US–Israel conflict involving Iran. Every missile strike, drone operation, and refinery bombing becomes not only an act of war but also a direct investment in a hotter, more disaster-prone future—one that affects both the Global South and the Global North, though unevenly.

The year 2024 marked a disturbing milestone: global temperatures rose to approximately 1.6°C above pre-industrial levels. For the first time in recorded history, the annual global average temperature anomaly exceeded the critical threshold of 1.5°C. These alarming indicators do not inspire hope for a sustainable or secure planetary future. Instead, they point toward escalating ecological instability, deepening inequality, and a growing moral urgency to rethink our patterns of development, consumption and conflict.

Every Jesuit is called to embrace a “vocation within a vocation” to become an Eco-Jesuit.

The growing concern for the environment and the urgent need to address the ecological crisis can be understood in two distinct yet interconnected phases. This twofold ecological commitment is essential for both mitigating environmental damage and restoring the face of the Earth, which, in faith, we recognize as the image of God.

First, it calls us to build networks with global citizens of goodwill who share a common vision for a greener and more sustainable future. This networking is not merely strategic but relational, grounded in shared responsibility and mutual accountability. Second, it demands that we strengthen our resilience by standing with and empowering the poor, who are the most affected by ecological degradation. These two dimensions together form the heart of an authentic ecological response as eco-Jesuit mission.

For us as Jesuits, any effort in this direction must be rooted in safeguarding the rights and dignity of the poor in the face of this impending ecological disaster. Ultimately, the cry of the poor and the cry of the Earth are one and the same, calling us to a deeper, more committed response.

This crisis calls us to build networks at various levels – local, regional, and global. Events such as COP30 serve as an illuminating example of such networking. The COP30 presidency invited the international community to participate in a global “Mutirão”—an ancestral practice of coming together to undertake a shared task in a collaborative effort to address climate change for the progress of humanity.

The spirit of Mutirão unites us as one human family; it embodies cooperation, collaboration, shared prosperity and a deep sense of community. In an ecclesial context, this vision resonates strongly with the idea of synodality—a journeying together in discernment and action for a common goal. It invites us to listen, to walk together and to act collectively for the care of our common home. It calls us to rid ourselves of consumerism and greed.

As stewards of creation and collaborators in the mission of the Church, Religious Orders and Congregations are called to stand in solidarity with all people of goodwill who strive for a just and sustainable future. Our collective voice carries moral weight and possesses the power to move mountains especially when it is rooted in unity, faith and a shared commitment to the common good.

COP30 centred around concrete climate action, guided by the principles of climate justice and climate economy, moving away from the current trends of consumerism that are leading the world toward an abyss. Being faithful servants of the Church, the Society of Jesus took up this task of climate justice with utmost seriousness. By joining the global network, the Society of Jesus, along with people of goodwill, has plunged into a campaign for action at COP30.

In this campaign, four key issues were raised as statements for the delegates of COP30 for deliberation, discussion, and eventual action. The ultimate purpose of the campaign by the Society of Jesus, other Catholic organizations, and many Civil Society Organizations (CSOs) is to create one loud and united voice that calls for far more decisive climate action for climate justice.

First call: Cancel the debt of poor countries, enabling them to respond effectively to the ecological crisis without being burdened by unjust financial structures.

Second call: Strengthen the Loss and Damage Fund to ensure that vulnerable nations receive adequate support for the irreversible impacts of climate change.

Third call: Set ambitious targets for a just energy transition that significantly reduces CO₂ emissions while ensuring equity and inclusion.
Fourth call: Establish clear goals for developing a global food system rooted in food sovereignty and agro-ecological practices.

‘Care for our common home’ is, in essence, care for Christ Himself. The unbroken and undefiled face of the Earth reflects the face of the Risen Christ.

Our efforts in this sphere of global networking must deepen into a firm and uncompromising commitment to climate justice. Beyond global networking, local-level collaboration can yield significant outcomes. A “network of networks” can serve as a dynamic structure that brings together individuals, communities and institutions committed to ecological renewal.

At the local level, such networking can take shape through eco-spirituality, eco-education, eco-awareness, sustainable green practices, research and advocacy. Within these interconnected networks, a wide range of initiatives can be undertaken like eco-retreats, eco-recollections, sensitization programs, organic and microbial-based farming and solar panels installations. Jesuit provinces that show generosity by allocating climate or green finance within their annual budgets respond meaningfully to the urgent cry of Mother Earth. Achieving a “zero electricity bill” through the trapping of solar energy in Jesuit communities and educational institutions is no longer optional but necessary.

At the same time, reducing dependence on fossil fuels is imperative. A mere reduction in the number of automobiles will not suffice; what is required is a substantial decrease in overall fossil fuel consumption at a global level to effectively address climate change. Jesuit educational institutions can play a vital role in sensitizing the students, teachers and stakeholders through advocacy.

Every Jesuit is called to embrace a “vocation within a vocation” to become an Eco-Jesuit. This involves active participation in tree plantation for carbon sequestration and the promotion of concrete, sustainable ecological practices that safeguard our common home. Our cultivable lands must increasingly be used for natural, organic and bio-fertilizer based-farming practices that ensure food sovereignty and promote agro-ecological sustainability. The curriculum at our institutes must include agro-ecological sustainability practices that promote sustainable living. The promotion of agro-ecological sustainability must place farmers and their well-being at its very centre. Their knowledge, dignity and livelihoods are integral to any meaningful ecological transformation.

In this regard, research has a crucial role to play in developing and advancing microbial-based bio-fertilizers and bio-pesticides. Such innovations not only enhance soil fertility but also safeguard human well-being by enabling the production and consumption of toxin-free, organic food. Jesuit higher education and Jesuit research centres must focus on this aspect of research and make it a priority.

As the world moves toward alternative energy and reduces dependence on fossil fuels, policies will inevitably shift, and traditional sources of livelihood may decline especially for those working in coal mining, many of whom are indigenous people. In this transition, there is a real risk that marginalized communities may bear further economic burdens. Therefore, our commitment to ecological sustainability must also include a just transition. Safeguarding the dignity and livelihoods of indigenous peoples and other vulnerable groups must remain our highest priority in the ecological mission. This calls for intentional efforts to create and support alternative sources of income, ensuring that no community is left behind in the shift toward a greener future. All forms of exploitation and manipulation of the poor on account of ecological crisis must cease.

In conclusion, every Jesuit – whatever their ministry may be – is called to be an Eco-Jesuit. UAP 4 – ‘care for our common home’ is, in essence, care for Christ Himself. The unbroken and undefiled face of the Earth reflects the face of the Risen Christ. Only through a personal and collective transformation we can truly respond to the cry of the Earth and the cry of the poor and become faithful stewards of God’s creation.

Suresh Antony, SJ (GUJ) is the Director of Xavier Research Foundation (XRF) and Vice Principal of St. Xavier’s College, Ahmedabad, where he teaches Biochemistry and Biotechnology.

Are you ready for the world you will encounter when you become a priest?

Five Jesuit Scholastics share, in this interesting feature, how they hope to equip themselves for the world they will soon encounter as priests.

Responses from 5 JCSA Scholastics

Rooted in Reality

Sch. Jerome Joseph, SJ

Prior to joining the Society of Jesus, I worked at a tech startup company for about four years. The use of AI in our workflow at that time was minimal. However, just about a year later, the rapid rise of AI, with the launch of GPT-3.5 and its impact, left me baffled, even affecting my discernment as a novice.

During the same time, I went through the courses offered in the Novitiate, grew in my appreciation for the history of the Society of Jesus, leaving me with a sense of awe at the marvellous contributions of the Jesuits to the Church and world history. This filled me with a deep sense of assurance in the mission of the Society, its versatile nature and the commitment of its members to employ every available resource in its mission.

My vision for the future of the Society of Jesus is deeply inspired by its past, not by the particulars of what was achieved, but by the magnanimity of its worldview. No human advancement, whether technological or otherwise, is incompatible with Christ’s mission. Beyond the pursuit of digital excellence, however, the greater challenge at hand for us is the deepening of our commitment to Christ through the Spiritual Exercises. Our fading devotion is visible in our diminishing availability and sense of gratitude, which is contradictory to our legacy. This raises deep concerns about the future of our mission. We need to remember that our passionate love for Christ is central to our effectiveness as Jesuits, and no amount of technological sophistication could ever replace that.

Sch. Jerome Joseph, SJ (PUN)is a student of philosophy at De Nobili, Pune.

These four resources

Sch. Nibin Daniel, SJ

As I am in formation, I am preparing myself to serve a world that is fast changing, marked by technological progress, moral uncertainty, individualism, and a deep sense of loneliness and fragmentation. The challenges of this world are complex and constantly developing, and therefore, our formation must equip us with deeper and more integrated resources that shape us as persons and priests. We cannot afford to focus just on marks and grades.

I realize that continuous self-examination is essential as a spiritual resource. In a noisy and distracted world, the capacity to reflect, discern, and remain rooted in God helps a priest stay authentic and grounded. It enables him to accompany others not merely with words, but with a life that has been deeply examined and transformed.

Second, as an intellectual resource, we must cultivate practical wisdom (phronesis) rather than mere theoretical knowledge. It is not enough to know ideas; we must learn how to apply them sensibly in concrete situations. This allows us to respond meaningfully to real human struggles with sensitivity and responsibility.

Third, intellectual courage becomes an important psychological resource. In a world shaped by quick answers and artificial intelligence, we must develop the courage to question, to think critically, and to seek truth sincerely rather than settling for superficial understanding.

Finally, as a social resource, we must couple wisdom with kindness. In a divided and polarized world, a priest is called to listen deeply, respect differences, and build bridges through dialogue and compassion.

These four resources, integrated into life, enable us to serve today’s world with depth, relevance, and authenticity.

Sch. Nibin Daniel, SJ (CCU)is a student of philosophy at De Nobili, Pune.

Authentic relationships

Sch. Ronald Kharsohtun, SJ

In a world marked by conflict between the living and the artificial, the born and the manufactured, the conscious and the programmed, the imaginative and the logical, empathy and simulation, love and function, the fallible and the accurate, the soul and the system, the question of coexistence becomes essential. Becoming a priest in such a world is not easy. Our identity and ministry must be grounded in authentic human presence, discernment, and communal responsibility.

As priests, we need to be grounded to the Church’s traditions, Scripture, the Sacraments, and devotion. These foundations lead us to love Christ and his Church, fostering a sense of mission, interior freedom, hope amid challenging times, and the capacity to discern God’s will. Cultivating discernment during the ongoing intellectual formation, and upskilling oneself is important. Such formation enables a priest to engage meaningfully in dialogue with the contemporary generation and to deliver sermons that speak to present realities.

Furthermore, a comprehensive understanding of oneself, healthy affectivity, and the ability to handle pressure, are all essential to prevent burnout and crises. These will foster authentic relationships, and address controversies constructively. Priesthood equally entails living in communion with all people and remaining present within the community. Some essential qualities include commitment to community life, collaboration with younger generations, cultural sensitivity, a listening heart, authenticity in action, and openness to the ideas of others.

Overall, these qualities promote accountability, prevent isolation, and contribute to the growth of a Gospel-centred community. Above all, everything in the life of someone preparing for priesthood must be rooted in a deep love for the mission and service.

Sch. Ronald Kharsohtun, SJ (KHM) is a student of theology at De Nobili, Pune.

To Remain Relevant

Sch. P.J. Sam Alexander, SJ

The world we are preparing to serve is marked by rising religious fanaticism, deep polarisation, and a growing secular outlook where faith quietly fades into irrelevance. Alongside this, an algorithm-driven culture shapes thought, isolates individuals, and weakens genuine human encounter. In such a context, we as Jesuits risk becoming irrelevant when we lose our rootedness in our rich spiritual and intellectual tradition.

To face these challenges, I believe I must first be deeply grounded. I desire the intellectual clarity and rigour of St. Robert Bellarmine and the great Jesuit theologians of the Council of Trent; the missionary zeal that crosses boundaries, as seen in St. Peter Faber and St. Francis Xavier; and the courage to witness boldly while remaining prudent, “be wise as serpents and innocent as doves” (Mt 10:16), like the martyrs. I also see the need for a spirit of dialogue and inculturation, inspired by Matteo Ricci and Beschi: the ability to enter into cultures, engage people at all levels, including those in positions of influence, and work gently toward building God’s Kingdom.

During my formation, I seek to cultivate these qualities intentionally. I hope to deepen my study, not merely for knowledge but for wisdom; to grow in prayer so that my ministry is rooted in God; and to remain open to people, learning to listen, understand, and accompany. Only by holding together spiritual rootedness, intellectual depth, and pastoral sensitivity can I hope to serve meaningfully in a complex and changing world.

Sch. P.J. Sam Alexander, SJ (MDU) is a student of philosophy at De Nobili, Pune.

Discernment – not answers

Sch. Vincent Macwan, SJ

Today the world appears vastly different to us from what it was for the Jesuits who came before us. Standing on the shoulders of giants, we are preparing to enter a world they could scarcely have imagined – a world shaped by digital fragmentation, ecological crisis, and a profound erosion of institutional trust. Amid these challenges, if we are to serve the world effectively, we cannot merely rely on the prestige of the collar; rather, we must be rooted in a deeper, more resilient interiority.

Specifically, a central grace for this journey is found in the Ignatian principle, known as Tantum Quantum: the ‘insofar as’ that grants us inner freedom. This inner freedom enables us to desire and choose only what leads us closer to God. In a world of polarized, binary certainties, such freedom fosters the flexibility to remain open, attentive and discerning. It empowers us to step into chaotic and difficult situations without needing to control the outcomes. Instead, we learn to trust that God is already at work, quietly drawing all things toward the greater good.

We must, therefore, transcend being men of answers to men of discernment. The currentethical and technological challenges require humility, depth and openness to listen. Our most humane social resource is a shared vulnerability. The world longs for compassionate companions rather than distant authorities. By embracing our own fragility, we become capable of walking gently with those who struggle.

Ultimately, we are being formed to be contemplatives in action – men who find God not by retreating from the world, but by standing at the heart of the formidable challenges ahead.

Sch. Vincent Macwan, SJ (GUJ)is a student of philosophy at De Nobili, Pune.

The light of resurrection in a dark, war-torn world

Dominic S. Irudayaraj, SJ, shows how the darkness caused by war can be conquered by the light of resurrection.

By Dominic Irudayaraj, SJ

Our context: Conflict seems to have become the order of the day. Even a cursory reading of newspapers or a passing glance at television or a quick scrolling of our social media pages can overwhelm us with pictures and videos of greed, hatred, and bloodshed. War, conflict and hate politics contribute to this inhuman reality in no small measures. International conflicts, as immense and immoral as they are, never stop at the global level. They quickly devolve into familial spaces and personal psyches. In this situation which looks almost hopeless, what relevance can the Resurrection of Jesus – the foundational mystery of Christian faith -have? From the rich repertoire of our Biblical, Church and Jesuit resources, can we hope to draw some inspiration?

Resurrection: The episode of Jesus raising the dead Lazarus (John 11:1—12:8) is a moving and therefore a memorable episode in the gospel of John. Jesus receives the word that Lazarus is seriously ill, but does not rush to Bethany. After a considerable delay of four full days, when he arrives in Bethany, the ever-active Martha rushes to meet Jesus and confronts him: “If you had been here, my brother would not have died!” She continues as though goading Jesus to do something: “Even now I know that God will give you what you ask of him.” Jesus responds that Lazurus will rise again. Martha, however, does not seem satisfied. She blurts out: “I know that he will rise again in the resurrection on the last day.” It is at this juncture that Jesus declares to her, “I am the resurrection and life” (11:25).

At the face value, such a discourse on resurrection when a sister is dealing with a deeply painful experience of losing her beloved brother would sound out of place, if not outright offensive. Commenting on the encounter, an eminent Johannine scholar, Francis J. Moloney, SDB highlights a disconnect here: while Jesus is trying to invite Martha to move from the gift (resurrection and life) to the very giver of that gift (Jesus), Martha prefers to accept Jesus only “on her terms.”

A similar dynamic may characterize our Christian disposition to Jesus’ resurrection, when we approach it amidst our current and painful realities of unending wars, mindless massacres, and insensitive treatment of our brothers and sisters – particularly those at the existential margins. Despair will be the natural response. But Jesus gently draws Martha’s attention to the fact that the grace of resurrection shines through when we embrace it amidst pain and loss. He may be extending the same invitation to us. It is hardly a coincidence that our current and previous Popes try to instill hope in us.

“God does not listen to the prayers of those who wage war, but rejects them, saying: ‘Even though you make many prayers, I will not listen: your hands are full of blood’.” (Isaiah 1:15)

The Prophetic Voice of Pope Francis: During his Urbi et Orbi on 21 April 2019, Pope Francis earnestly entreated that there be an end to conflict and bloodshed in Libya, and for peace in the entire African continent. The Pope made a specific mention of conflicts in Burkina Faso, Mali, Niger, Nigeria, Cameroon, Sudan, and South Sudan. And he prayed, “May the light of Easter illumine all government leaders and peoples in the Middle East, beginning with Israelis and Palestinians, and spur them to alleviate such great suffering and to pursue a future of peace and stability.”

Pope Leo continues the prophetic legacy: On 29 March 2026, Pope Leo, in his Palm Sunday Homily emphatically declared: “Brothers and sisters, this is our God: Jesus, King of Peace, who rejects war, whom no one can use to justify war. He does not listen to the prayers of those who wage war, but rejects them, saying: ‘Even though you make many prayers, I will not listen: your hands are full of blood’.” (Isaiah 1:15).

During the so-called golden era of the eighth-century BCE, when Israel and Judah enjoyed a prolonged period of peace and notable prosperity, prophet Isaiah did not fail to notice a serious disconnect. People brought to the Temple offerings obtained from rich and powerful people’s greedy grabbing of houses and fields from their less fortunate brothers and sisters (Isaiah 5) – a blatant violation of God-given covenant! So, the prophet could not but roar like a lion (cf. Amos 1; 3) announcing that offerings by the exploiters and war-mongering leaders are detested by Israel’s justice-loving God. The courageous words of Pope Leo continue the same prophetic legacy.

Ignatius invites us to act as “healers, truth-tellers, reconcilers, and comforters” in the world, living as people who know that life has defeated death.

St. Ignatius: Naming the warmongers for who they are constitutes a key prophetic charism that our Sacred Book readily attests to. The obverse side is no less important: when we dare to unlearn war-waging tactics, the covenantal blessing of safety and security will soon be ours (cf. “sitting under one’s own vine and fig tree” cf. Micah 4, Isaiah 2). On this, our Founder Father Ignatius’ insight is immensely relevant. Drawing on his deep mystical experiences and reflecting on the mystery of resurrection, Ignatius invites us to act as “healers, truth-tellers, reconcilers, and comforters” in the world, living as people who know that life has defeated death (cf. V. H. Wright, “What Does It Mean to Live the Resurrection?” http://www.ignatianspirituality.com).

To dare, love and care: In his recent talks on the Holy Triduum, a noted biblical scholar Enrique Sanz Giménez-Rico, SJ, compared the three days to three moments of love: the hour of love (Maundy Thursday), the silence of love (Good Friday), and the challenge of love (Holy Saturday). When Jesus’ self-giving love is faced with a betrayal by one of his own disciples, the same love runs the risk of being silent or, in fact, silenced! But the Risen Lord, who refused to be confined to the grave, calls us to dare, love and care in a war-torn world.

Dominic S. Irudayaraj, SJ is Associate Professor of Biblical Exegesis at the Pontifical Biblical Institute of the Pontifical Gregorian University, Rome.

Protect and nurture life!

This issue, dated April-June 2026, focuses on two grave issues of the present moment, says the Editor.

My dear friends,

On May Day we bring you this issue of INI, dated April–June, 2026, which focuses on two grave issues of the present moment – war and climate emergency.

“A meme which is going viral these days shows a group of animals of different species sitting in a jungle and gazing at the sky. Bombs from planes and drones are shattering buildings. There are fires everywhere and plumes of black smoke are going up. The animals say to each other, “These men have spent billions of dollars to explore life on Mars and are spending trillions for destroying ‘life on earth.” Seated beside these animals are two apparently ‘Martian’ looking creatures. One of them quips, “Humans are really stupid!” That pointed meme says it all!

This is how Cedric Prakash, SJ, begins his article titled, ‘Is War Ever a Solution?’ He points out how Pope Leo and his predecessor, our beloved Pope Francis, kept opposing war. The ‘just war’ theory which the Church accepted once is no longer valid, simply because in today’s world there can be no just war. Every war, today, by its very nature, is unjust, barbaric, and inhuman.

When the situation looks hopeless, we always turn to faith to find hope. This is what Dominic Irudayaraj, SJ’s article offers. “In this situation which looks almost hopeless, what relevance can the Resurrection of Jesus – the foundational mystery of Christian faith -have?” Even before the break of dawn, Jesus broke the rule of darkness and death and rose victoriously. Dominic, therefore, quotes Pope Francis, who said, “May the light of Easter illumine all government leaders and peoples in the Middle East, beginning with Israelis and Palestinians, and spur them to alleviate such great suffering and to pursue a future of peace and stability!” He also quotes V.H. Wright who says that the Risen Jesus calls us to live as people who know that life has defeated death.

A highly interesting feature in this issue of INI is the responses of five Jesuit Scholastics who were asked to respond to a vitally important question: ‘Are you ready for the world you will encounter when you become a priest?’ The question asks them what they need in order to be effective priests – which they will soon be – in the world they will face.

Sch. Jerome Joseph, SJ (PUN), who worked at a tech startup company for about four years before becoming a Jesuit, says, “We need to remember that our passionate love for Christ is central to our effectiveness as Jesuits, and no amount of technological sophistication could ever replace that.” Sch. Nibin Daniel, SJ (CCU) says he would need a spiritual resource – continuous self-examination and two intellectual resources – practical wisdom and intellectual courage and a social resource – combining wisdom with kindness.

Sch. Ronald Kharsohtun, SJ (KHM) lists what he needs to do now to be an effective priest soon: cultivating discernment and upskilling oneself, a comprehensive understanding of oneself, healthy affectivity, and the ability to handle pressure, all of which will foster authentic relationships. Sch. Sam Alexander, SJ (MDU) says he desires the intellectual clarity and rigour of St. Robert Bellarmine and the great Jesuit theologians of the Council of Trent – the missionary zeal of St. Peter Faber and St. Francis Xavier – spirit of dialogue and inculturation, inspired by Matteo Ricci and Beschi. Sch. Vincent Macwan, SJ (GUJ) says what will prepare him for the world that awaits him is the Ignatian principle, known as Tantum Quantum – the ‘insofar as’ that grants us inner freedom. This inner freedom, he says, needs humility, depth and openness to listen.

In his article on ecology, Suresh Antony, SJ says: “With an inspiring history of opting for frontier missions, the Society of Jesus has to confront the harsh realities and challenges of the ecological crisis… Every Jesuit – whatever their ministry may be – is called to be an Eco-Jesuit… Only through a personal and collective transformation we can truly respond to the cry of the Earth and the cry of the poor and become faithful stewards of God’s creation.”

There are two interesting short stories in this issue – one by an active Jesuit collaborator and the other by a Jesuit Scholastic.

Enjoy reading this issue and ensure you recommend INI to all your friends!

– M.A. Joe Antony, SJ

Editor

The Chosen One

A. Joseph Durairaj comes up with a short story about a mother who decides which of her two sons will become a priest and God who defeats her plan.

By A. Joseph Dorairaj

Peter and Paul were twins. Paul was two inches taller than Peter who was older than him by a few minutes. He was bright in studies and was good-looking as well. Their parents were pious and were proud of them. Nancy, their mother, was a school teacher with a meager salary of Rs.10, 000 per month. Her husband was a car driver cum mechanic in the Middle East. It was a lower middle-class family struggling to make both ends meet. But the parents were determined to provide the best possible education to their twins.

They admitted Paul in the convent-run matriculation school which was quite expensive. His twin brother studied in a government school but his parents had promised to shift him to the convent-run school if his grades improved. Year after year they promised to shift him to the matriculation school but somehow that never materialized. Finance was the deciding factor.

But Peter was least bothered about joining his brother in the matriculation school. He was happy in the Government school where he had a lot of friends. Most importantly, that gave him enough time to play football.

Nancy approached the parish priest one Sunday after Mass and told him, “Father, we have two sons. We want to offer one of them to God. May one of them become a priest.”

“Thank you, Nancy, for your generosity. When we organize the vocation camp, we’ll inform you and both the boys can participate in the camp. We will leave the rest to the province vocation promoter. Ultimately, it is God who decides.”

“Ok Father, thank you. May I know when the next camp is being organized?”

She realized that Peter was not very keen on joining the seminary. Paul was interested but for the wrong reasons.

“I don’t have the details with me right now. But I’ll collect them from the vocation promoter and WhatsApp the details in a week.”

“Thank you very much, Fr.”

That afternoon during lunch, Nancy asked her two sons, “Who wants to become a priest?” The two boys looked at each other. Neither of them responded.

“If one of you becomes a priest, that’ll be nice.”

A few weeks later there was a call from the parish priest. The next vocation camp will be organized during the first week of May and fortunately it will be held in the parish church itself.

Nancy was very happy. “Jesus, bless both my sons. I’m offering one of them to you. It’s up to you to decide which one. But I prefer Paul.” She uttered this prayer every night.

Meanwhile, her desperate attempts to wean Peter away from football and get him to concentrate on his studies and prepare for the upcoming Board Exams didn’t produce any tangible result. In fact, he was now spending more time in the football ground than before. Probably to escape his mother’s nagging.

“But how did they choose him and not me? This is unacceptable.”

The dates for the vocation camp were announced. It was for two days: 3-4 May. Nancy requested both the boys to attend the camp. Peter was not interested but he thought that it would be fun to spend some time with guys from other parishes and maybe play football with them.

The vocation camp was good. There were lots of activities and four talks – two on the first day and two on the second day. The talks clarified the meaning of vocation and what God’s call entailed. The talks also shed light on the special charism of that particular congregation and their apostolate. Interestingly, there was an IQ test as well.

Peter made friends with guys interested in football. They exchanged mobile numbers and promised to meet regularly. Paul was quiet throughout the camp and behaved as if he were already a priest. The other guys teased him but he shrugged it off. He was hell-bent on becoming a priest. During lunch time on both the days, he was seen chatting with the vocation promoter. He had a long chat with the Provincial who came for the valedictory session.

Nancy met the vocation promoter the following day and enquired about the boys. He told her that it was too early to decide. He clarified that their congregation’s policy was to admit students only after their Plus Two. He told her to wait for two more years.

“That’s no issue, Father,” replied Nancy. “But I wanted to find out which of the two boys is being called by God.”

“We’ll wait and see. It’s too early to decide.”

“My husband and I want at least one of them to become a priest. Preferably, Paul.”

“Did you check with the boys if they wanted to become priests?”

“Yes, Father.”

“What was their reply?”

“Paul is interested. But Peter is non-committal.”

“But the story is different, Nancy.”

“Different? What do you mean?”

“Paul is hard-working and is talented. He is good at his studies. In fact, his IQ is very high. But he is career-oriented. He wants to become an IT engineer, go to the US, make money, build a big house for you and buy a luxurious car.”

“But Father, these days all kids have such dreams. That doesn’t mean that they don’t have the vocation.”

“The Holy Spirit will help us to discern and choose the right candidate.”

“Ok, Father. What about Peter?”

“Peter is playful. But personally, I’m interested more in Peter than Paul. Because he doesn’t have any inordinate attachments.”

“Oh, is that so?”

That evening after dinner Nancy summoned the boys. She asked them: “What are your dreams? Where will you be ten years from now? I want to talk to you both separately. First, Paul.”

“Ok Mummy. I’ll discuss my plans and dreams after dinner.”

That night Nancy had long private discussions with her sons. She realized that Peter was not very keen on joining the seminary. Paul was interested but for the wrong reasons. He wanted a name for himself and thought that the seminary would provide the roadmap. But she couldn’t really identify which son was being called to serve God. She decided to leave it to the Holy Spirit and the vocation promoter.

After completing Standard XII, Paul wanted to do engineering. His aim was to become a software engineer, go to the US and make plenty of money. He wanted his parents to be comfortably settled. Once it is done, he would enter the seminary. But as far as Peter was concerned, he wanted to do an arts course so that he could devote more time to football.

There was another vocation camp for candidates who had completed Standard XII. It was to shortlist candidates to the pre-novitiate. Nancy forced both the boys to sign up for the camp. The camp was rigorous and lasted three days. At the end of the camp, the vocation promoter asked Peter if he was interested in joining their pre-novitiate. But he clarified that the pre-novitiate was a probationary period and added that there would be one more round of selection at the end of the pre-novitiate. He told Paul to attend another camp after completing his B.Tech.

Paul was furious. He burst out: “Mom, I’m much better than Peter. I’m better-looking. I’ve scored very high marks in Class X and Class XII. I can sing well and can play the key-board. I’ve a high score in JEE and can get into an NIT. Look at Peter’s marks. 67.4% compared to mine of 97.9%. But how did they choose him and not me? This is unacceptable. I’m going to talk to the vocation promoter.”

Nancy didn’t have any answer.

That evening Paul and Nancy met the parish priest. He listened to Paul patiently. He appreciated him for his high IQ. He said that in both the camps, his score was the highest. But he clarified: “Paul, many are called but few are chosen.”

“But Father?” The parish priest interrupted him and said to him, “Who are we to decide? He decides.”

A priest-psychologist responds

In the form of a letter written to a girl who has fallen in love, Sanil Mayilkunnel, SJ, guides her regarding what she must understand and what she must do.

TO A GIRL WHO HAS FALLEN IN LOVE

Loyola, Thiruvananthapuram

February 10, 2026

My dear Anamika,

Thank you for your email. I read it slowly, with a smile and a prayer. I greatly appreciate your trust in me that has made you share with me your love story. You say you have fallen in love with Syam. To fall in love is a beautiful, human, and — if I may say — sacred experience. It testifies that your body, mind, and soul are awake and reaching toward another. I rejoice with you, and I also write as a mentor who has watched many young couples on campus learn, stumble, and grow.

First, let me affirm what you feel. Attraction and tenderness are not problems to be fixed. They are gifts. Love is a movement of the whole person, and it deserves to be honoured.

At the same time, love asks for wisdom. It can lift us toward our best selves, or it can, if left unchecked, lead us into confusion and hurt. My hope for you is that your relationship with Syam would lead to mutual growth. I hope it will take you to a place where you can confidently say, “Syam inspires me to be the best version of myself, and I do the same for him.”

As both a priest and a psychologist, let me offer a few brief, practical guidelines. Mind you this is fraternal counsel. These are not rules to stifle joy. I have kept them short, but they are grounded in spiritual wisdom and psychological insight.

Look for mutual growth. True love is not a mirror that only reflects our desires; it is a workshop where two people help shape one another into fuller persons. Ask yourself: does this relationship nurture your virtues – generosity, patience, honesty, study, prayer? Do you inspire him to grow? If the relationship makes you feel smaller, sullen, or less like yourself, that is a red flag. Love should enlarge your freedom – not diminish it.

Actions more than words. Promises are easy. It is behaviour that reveals one’s true character. Notice whether he keeps his word, whether he shows up when it matters. See if his actions show he is reliable, honest and kind. Actions reveal far more than grand declarations. As St. Ignatius Loyola reminds us, love “ought to be manifested more in deeds than in words.”

Let that wisdom guide you: look for consistency, not rhetoric. You should know that daily acts of caring and concern are the truest measure of a heart’s intent.

Attraction and tenderness are not problems to be fixed. They are gifts. Love is a movement of the whole person, and it deserves to be honoured.

Cultivate mutual respect and trust. When you are with him, you should feel safe to be yourself without fear of ridicule. Emotional intimacy means sharing fears and dreams and being received with care. If you find yourself hiding parts of yourself, or if he mocks your vulnerabilities, pause and reflect. Psychologically, it is secure relationships – those that foster trust and emotional safety – are the ones that allow both partners to explore and grow without losing themselves.

Practice healthy communication. Speak honestly about your intentions, boundaries, and needs. Listen with humility. When disagreements arise — and trust me, they will — aim for calm, not conquest. Name the hurt, avoid blame, and seek solutions together. If you cannot resolve something, ask for help from a trusted mentor or counsellor. Emotional regulation – learning to notice and name feelings before reacting – helps conversations stay constructive rather than destructive.

Set and maintain boundaries. These boundaries can be emotional, spiritual, and physical. Physical affection is beautiful yet requires responsibility: agree together on what honours your bodies and futures; consent, mutuality, and patience are non-negotiable. Protect emotional boundaries by respecting each other’s need for space and avoiding enmeshment. Honour spiritual boundaries by sharing your faith experiences freely but without in any way forcing him to try yours. If any pressure appears, name it, step back, and speak with a trusted mentor. You must know that boundaries safeguard dignity and make mature love possible.

It is behaviour that reveals one’s true character. Notice whether he keeps his word, whether he shows up when it matters. See if his actions show he is reliable, honest and kind.

Keep your commitments to study, family, and community — and inspire Syam to do the same. Love should strengthen both your lives, not become an excuse to neglect responsibilities. Anamika, be worthy of Syam’s trust by giving your best to the duties entrusted to you: attend to your studies, nurture your friendships, and remain close to your family. Give yourselves time, and when you feel ready, take pride in introducing Syam to your family – and invite him to do the same with his. Such introductions are not mere formalities but signs of trust, readiness, and a willingness to be known. Let openness, not secrecy, guide you both: honesty brings clarity, while concealment breeds confusion.

Pray and discern together. Make time for shared prayer, even brief moments of gratitude. Use what the Jesuits call ‘the examen’: at day’s end, ask what brought you closer to God and to one another, and what pulled you away. Discernment is not only for big decisions; it helps you notice the small patterns that shape a relationship.

Be ready to change and to forgive. Love invites growth: we grow, learn, and change, and genuine love both welcomes the person as they are and gently calls them to fuller life. If a habit of yours harms the relationship – anger, avoidance, and jealousy – own it and work on it; likewise, be generous in forgiveness when appropriate. But remember that acceptance is not unconditional permissiveness: loving someone means accepting their dignity while also holding one another to standards that protect flourishing. Do not let forgiveness become a cover for repeated harm.

Finally, remember that healthy love, as both faith and psychology teach, is a context for mutual flourishing: it supports individuality while inviting shared growth.

Anamika, if you have doubts or questions even after reading this email, let us meet sometime for a cup of tea and talk through what you hope for and what worries you. We can pray together and make a plan that honours both your heart and your future.

May God bless this exciting season of your life!

Fraternally,

Sanil, SJ

Sanil Mayilkunnel, SJ, (KER), a trained clinical psychologist, is currently serving at Loyola College of Social Sciences (Autonomous), Thiruvananthapuram, Kerala.

Can priests and religious be really happy?

In this World Happiness Day Special, Jose Parappully, SDB, explains what helps us – priests and religious – be happy and what hinders us from being happy.

– Helps and hazards

By Jose Parappully, SDB

Happiness, according to the nearly 90-year-running longitudinal study on human development, is love. This is so much true when we consider what contributes to happiness in the lives of priests and religious and what stands in the way.

At its heart our vocation as priests and religious is rooted in a relationship of love with Christ, which overflows into compassionate love for humans. However this love is lived out in fragile human hearts, in demanding ministries, and within imperfect ecclesial, communitarian and social structures. The same vocation that can be a wellspring of profound happiness can also become a place of loneliness, fatigue, intrapsychic or interpersonal conflict and meaninglessness.

What, then, in the life of priests and religious makes it easy for us to be happy? And what makes it difficult?

A Clear Sense of Meaning and Purpose: One of the greatest psychological predictors of happiness is a strong sense of meaning and purpose. Priests and religious are privileged in this regard as we are driven by strong motivation – the meaningfulness in our chosen vocation. We wake up each morning knowing why we are here: to serve God and his people, to promote the Kingdom of God.

However, this meaningfulness can erode, leading to a listless and passionless life.

Deep Spiritual Life: Our vocation is sustained by intimate communion with the God who has chosen us. When we are rooted in God, and nurture that intimacy through personal prayer, our meaningfulness as priests and religious are sustained and nourished, filling us with joy and fulfilment.

However, too often the interest in prayer gets diluted, often through over commitment to ministry, meaningfulness of our life and ministry gets eroded, and even disappears. The sap that sustains us runs out. We become empty vessels. Our happiness dries up and we seek to fill that emptiness through surrogate loves.

The same vocation that can be a wellspring of profound happiness can also become a place of loneliness, fatigue, intrapsychic or interpersonal conflict and meaninglessness.

Authenticity: When we live our priestly and religious life the way it is to be lived, in accordance with what we have professed, we find meaning and joy. However, when that authenticity is compromised, we experience the stress that arises from living a hypocritical life. Joy of life disappears. This is especially true in regard to living our vowed life.

Community and Fraternity: The love we profess is lived in communities. Religious life, in particular, offers the gift of fraternity. Diocesan priests too can feel loved and cared for, and enjoy a sense of belonging when there is a concerned and supportive presbyterate (presbyterium).

Social support, according to psychological theory, is a significant contributor to happiness and sense of wellbeing. Living and working with others who share the same call and mission provides this support through companionship, encouragement, and care. However, it is easy for us to feel isolated and uncared for in community and the presbyterate.

This can lead to discouragement, resentment and anger. When communities are fragmented, when they do not provide the space needed to share struggles, doubts, and vulnerabilities, the resulting isolation and loneliness can silently erode the joy of our vocation. Personality clashes, unresolved conflicts, power dynamics, or lack of communication can sap energy. When dialogue is avoided, decisions are taken unilaterally, feelings of exclusion and resentment can grow and dampen joy and enthusiasm.

Fruitfulness in Ministry: Our commitment to mission and ministry provides us with a sense of satisfaction and fulfilment. A life poured out in service carries an inherent joy. For priests especially, the sacramental life is a unique source of joy and contributor to meaningfulness. To speak the words of absolution, to anoint the sick, to proclaim the Gospel, to celebrate the Eucharist – these are sacred privileges providing a sense of fulfilment.

Burnout: Demands of ministry can often be relentless. Administrative responsibilities, financial pressures, and demanding parishioners and clients can lead to stress and frustration.

Priests and religious are happiest not when ministry is easy or community life ideal, but when love is authentic – when our hearts remain anchored in Christ and open to one another.

As a result of the decline in the number of youth who opt for priesthood or religious life, many priests and religious carry multiple roles. Work overload and unsupportive environments contribute to burnout – a syndrome of emotional exhaustion, diminished sense of accomplishment and insensitive ways of dealing with those who seek our help. Those of us who are in healthcare or social service ministries are especially vulnerable to burnout.

Without healthy boundaries, necessary rest and relaxation ministry becomes exhausting. Chronic fatigue and eroding passion and enthusiasm can cloud prayer and community and diminish the capacity for joy.

Unrealistic Expectations: Trying to fulfill unrealistic expectations is a sure pathway to burnout. Priests and religious are often placed on pedestals. Parishioners may expect moral perfection, unlimited availability, or instant solutions to complex problems. Communities may struggle with generational differences or differing visions of mission.

More subtly, we can be wounded by our own perfectionism and lofty idealism. If we measure our self-worth by performance, numbers, or approval, we set ourselves up for discouragement. When we enter religious and priestly life with idealized expectations, encountering imperfection can be painful.

Public Scrutiny and Scandal: In recent decades, the shadow of scandal has weighed heavily on the clergy and religious. Even those who have served faithfully may feel mistrusted or labelled. The loss of social prestige once associated with the priesthood and religious life can scar our sense of self.

Mature joy rooted in realism: True happiness in priestly and religious life is neither naïve optimism nor constant emotional uplift. It is a mature joy rooted in realism. It acknowledges both grace and fragility.

Several attitudes seem crucial:

– Ongoing human formation: Growing in emotional awareness, healthy friendships, and psychological maturity are essential.

Authentic fraternity: Supportive spaces for sharing life – not just work – are essential.

Rest and solitude: Protecting time for prayer, recreation, and silence safeguards joy.

Spiritual accompaniment: Regular direction helps to interpret dryness in spiritual life and crisis in inter-personal relationships as part of growth.

Humility: Accepting that we are frail servants, not mighty saviours, frees us from the burden of crushing expectations.

Ultimately, happiness in our way of life is not the absence of difficulty but fidelity in the midst of it. Priests and religious are happiest not when ministry is easy or community life ideal, but when love is authentic – when our hearts remain anchored in Christ and open to one another.

Fr. Jose Parappully, SDB, has over 25 years of experience as a clinical psychologist and psychotherapist. He is founder-director of Bosco Psychological Services, New Delhi and Sumedha Centre for Psychospiritual Wellbeing at Jharmari, Punjab. He was the founder-president of the Conference of Catholic Psychologists of India.