I went to Zambia to teach, but I have learnt so much!

Dhanapalan Rayer, SJ, shares with the readers all that he has learnt in Zambia, where he has worked for 27 years as a teacher.

By Dhanapalan Rayer, SJ

“Greet people first!”

I was only one week into my time in Zambia, and I found myself walking down the corridor of the school administration building. The school’s Headmaster asked me to go to the staff room and find a teacher named Mr. Banda. I entered the staff room and, not knowing the teachers by name, I had to call out, “Is Mr. Banda here, please? The Headmaster is looking for you.”

Mr. Banda inquired, “How are you, Father?”

“I’m doing well, thank you,” I replied.

I then asked him, “Are you Mr. Banda?” Without waiting for his response, I added, “The Headmaster wishes to speak with you.”

To my surprise, Mr. Banda posed another question, “How are the other priests at the community house?”

I answered, “They are doing well.”  Then I repeated, “The Headmaster is calling you.”

He said, “It’s alright. I heard you say that the Headmaster is looking for me. But you should greet people first. Engage in conversation, ask them how they’re doing, and then you can deliver your message.”

I promised, “Okay, I’ll do that.”  Then I proceeded to say, “The Headmaster is calling you.”

This interaction was a revelation for me. “Greet people and talk to them” became a life-changing approach for me in Zambia. I started conversing with people, whether they knew me or not. Remarkably, for the past 27 years, no one has reacted negatively.

A smile for every mile!

Zambia stands out as one of the most welcoming countries I have ever had the pleasure of visiting. ‘A smile for every mile’ was the slogan of Zambia’s national airline, and it perfectly encapsulates the warm reception one receives here. The people greet you with radiant smiles, reminding us that peace often begins with a simple smile. Zambians are renowned for their love of peace and harmony.

A unique handshake

Another remarkable experience I’ve had is the traditional Zambian handshake. Zambians have a distinctive and meaningful handshake. It begins with the standard handshake, followed by a unique step where they clasp each other’s thumbs and shake. Finally, they conclude with a third handshake, all in quick succession. This three-step handshake not only reflects their warm and welcoming nature but also conveys a sense of closeness, as the firm grip in their hands makes you feel connected.

The people greet you with radiant smiles, reminding us that peace often begins with a simple smile. Zambians are renowned for their love of peace and harmony.

‘The bearded mouth…’

I am deeply intrigued by the Zambian tradition and culture, particularly their profound respect and regard for their elders within the family. As the end of the school term approached, I would ask the students about their holiday plans. The recurring response was that they intended to spend some time visiting their grandparents. Parents echoed this sentiment, often stating that they would drive to the village and entrust their children with their grandparents. This strong bond between generations is heartwarming.

Allow me to share a poignant memory from years ago that remains vivid in my mind. I was enjoying my evening in the school’s football ground area when, in the distance, I noticed two young boys following each other while pushing a wheelbarrow. As they drew closer, I could see that one of the boys had tied one end of a rope around his waist and the other end to the wheelbarrow, allowing him to pull it. The second boy was gripping the wheelbarrow’s handles, maintaining control. At first, I assumed they were merely playing. However, as they approached, I realized there was an elderly man lying inside the wheelbarrow. These two boys were on a noble mission, taking their grandfather to the mission hospital because they had no other means of transportation. It was a remarkable testament to the compassion and creativity of these young boys, who, despite their tender age, had ingeniously found a way to ensure their grandfather received the necessary medical care. I left the location with a heavy heart, burdened by emotions.

In Africa, there is a proverb that wisely proclaims, “The bearded mouth does not lie.” This saying underscores the inherent trustworthiness of elders, who draw upon their wealth of life experience when they speak. In any social gathering, the words of the elders carry substantial weight and influence, owing to the profound respect and wisdom they bring to the discourse.

Raised his fist in the air!

In the very first week I spent in the classroom, the students were exposed to a multitude of accents—Canadian, Polish, Irish, and American. However, the one accent they struggled with the most was my Indian accent, and I, in turn, found it challenging to understand theirs. My task was to teach mathematics, and together, we made every effort to bridge this linguistic gap.

One day, a student brought his mathematics notebook for grading. As he tackled a problem, he made an error halfway through. I marked it as incorrect, and he was visibly upset. He returned to his desk to rework the problem but made another mistake, this time with only 25% of the question remaining. I had to mark it as incorrect again. Clearly, he wasn’t pleased with the X marks on his paper. He tore it up and started over, carefully working through the problem.

These two boys were on a noble mission, taking their grandfather to the hospital because they had no other means of transportation.

This time, he was confident he would succeed. When he brought it back to be graded, he expected a checkmark. However, there was still some anxiety on his face. As I held his notebook, I examined his work up to the halfway point, looking at his face to gauge his feelings. I added a checkmark, but then I paused, and his expression changed. He thought I was going to put another X. Instead, I placed a large checkmark. In that moment, he raised his fist in the air  and exclaimed in our local language, Tonga, “Ndayijanaa!” which means “I got it!” He repeated it several times and sat down, elated.

That was the first Tonga word I learned. This experience enlightened me. Every time I step into the classroom, I remind myself that my goal is for the entire class to say “Ndayijanaa!” and that is my aim and desire. When I stand before 40 students, those 80 eyes are eagerly looking up at me, ready to learn something new. My duty is to make them say “Ndayijanaa!”

That experience from my first week of teaching has guided me for the past 27 years. I am profoundly grateful to the Lord for enlightening me through that experience and for enabling me to maintain that spirit all these years.

My students have been wonderful teachers, helping me improve my communication skills and teaching me the nuances of asking questions effectively.

Singing and dancing for God:

Once I celebrated the Sunday Mass at the local parish church, where I adhered to our customary 12-minute sermon, allowing me to conclude the Mass in just one hour. Following the service, the priests and altar servers gathered outside the church to greet the congregation. As they exchanged greetings, I couldn’t help but notice their surprised comments: “Father, you finished fast, ah…ah… !”

With a curious smile, I responded, “Are you pleased that I finished quickly?” They replied with a mix of admiration and disbelief, expressing their thoughts with more “ahs”. Sensing their uncertainty, I asked for clarification, saying, “Im not quite sure I understand what you’re saying.” Finally, a gentleman explained that both the sermon and the Mass were too short. This made me realize that my approach had left some desiring a longer service.

However, my visits to this church have nurtured an appreciation for their music, singing, and dancing. The congregation possesses angelic voices, and the whole congregation would sing Gloria wonderfully well. It is indeed a truly heavenly experience. The graceful movements of their dances during the service are a sight to behold. (Although I’ve developed a desire to join in their dancing, I must resist, as it may lead people to believe I’ve suddenly developed some peculiar fits!)

Towards transformation:

I can keep on sharing more and more about my experiences in Zambia, where I have spent a significant part of my life. Over these 27 years, I have seen my pupils making tremendous efforts. Despite the limited opportunities available to them, these pupils have consistently strived to make the most of their circumstances, and I am proud to say that the Jesuits are continually working to provide them with more opportunities. “An untuned guitar is no better than a piece of wood.” I hope and pray that the pupils in our school as well as all the pupils of Zambia will continue to ‘tune’ themselves constantly. By doing so, they will become more efficient and effective, ultimately contributing to the transformation and progress of this country and the entire African continent.


Fr. Dhanapalan Rayer, SJ (CEN) has served Zambia for 27 years. He now teaches at the Canisius Secondary School, Chikuni Mission, Chikuni, Zambia.

Ecojesuits of South Asia

S.M. John Kennedy, SJ, narrates the history of Ecojesuits in South Asia and explains what they plan to do in order to rebuild our damaged planet.

By S.M. John Kennedy, SJ

Why?

We have only one earth to live in, to care for and to share with our future generations. But we indulge in unrestrained exploitation and destruction of the rare resources of Mother Earth for quick profits. We live an unchecked life of luxury and consumerism, causing the emission of enormous chemical wastes and industrial toxins. In agriculture we resort to disproportionate use of chemical fertilizers and pesticides, unethical experiments to produce genetically modified vegetables. As a result our earth and its environment are terribly polluted and contaminated. Air, water and food on which we depend for our sustenance and subsistence are all tampered with. The earth is dangerously deformed and becoming increasingly unfit for the sustenance and continuance of life.

The mode of development, being followed or blindly enforced is at the heart of today’s ecological crisis. We use science and technology as instruments to dominate and exploit nature. A capitalist, consumerist economy, industry and social organization promoted by the affluent countries and the powerful elite in the Third World countries determine the quality of environment we create. This leads to a few accumulating wealth and the poor and the earth becoming helpless victims.

Global Ecojesuit network was evolved and is involved in addressing this huge challenge of ecological crisis and take up eco-restoration activities through networking with other groups with similar aims.

Background

Fr. Pedro Arrupe was elected the 28th  Superior General of the Society of Jesus on 22 May 1965. He appointed Fr. Francisco lvern SJ as the first advisor of social concerns in September 1968. He became the first Secretary of Jesuit Socio-Economic Development Secretariat (JESEDES) in 1969.

GC 32, 1974, Dec. 4 declared in the document on ‘Our Mission Today’ that ‘the Service of Faith and the Promotion of Justice is one of the principal degrees for social commitment’. Following this, JESEDES was renamed as ‘Social Secretariat of SJ Curia’ in 1980. JRS (Jesuit Refugee Services) was started on 14 November, 1980 as an extension of Social Secretariat of SJ Curia. In 1992, this secretariat was renamed as Social Justice Secretariat (SJS). With the birth of Global Ignatian Advocacy Network (GIAN) in 2008, SJS was renamed as Social Justice and Ecology Secretariat (SJES). As a part of SJES, GIAN has four networks for Ecology, Mining, Migration and Education. In 2018, fulltime coordinators for each network were appointed in all the Jesuit Conferences.

The Birth of GIAN

In 1995, recognizing the ecological problems of the world,  GC 34 recommended to Fr. General (D. 20) to make a study and orient the Society of Jesus in its mission. At the invitation of Fr. General, the then Social Justice Secretariat (SJS) made a study and published its results in “We Live in a Broken World: Reflections on Ecology” (Promotio Iustitiae 70/1999).

In 1995, recognizing the ecological problems of the world,  GC 34 recommended to Fr. General (D. 20) to make a study and orient the Society of Jesus in its mission.

In 2008, reflecting on the context and challenges faced, GC 35 called to establish right relationships with God, one another and creation (D. 3). It invited everyone to reconcile with creation and “move beyond doubts and indifference to take responsibility for our home, the earth” (#31). To do this in an organized and collaborative way, the GC invited the Jesuits to “build bridges between rich and poor, establish advocacy links of mutual support…” (#27). 

Taking the invitation to establish advocacy links seriously, the Social Justice Secretariat organized an “Ignatian Advocacy Workshop” in El Escorial, Spain (10 – 16 Nov 2008). It was in this workshop, that the Global Ignatian Advocacy Network (GIAN) was born, with the understanding that ecology will be its main focus.

GIAN – Ecology

The term ‘Ecojesuits’ stands for Global Ignatian Advocacy Network Ecology (GIAN-Ecology).  It is the global ecology network of Jesuits and collaborators seeking integral ecology through facilitating and enabling dialogue that includes the voices of local communities, indigenous peoples, faith leaders, farmers, policy makers, economic experts, and more.

Goals of Ecojesuit Network

The main goal of this network is to facilitate engagements among Jesuit social, educational, pastoral institutes, as well as other religious congregations and the Church to address Laudato Si’s broad call for action. In order to achieve this, the following actions are undertaken: 

* Promote local-global cooperation: Dialogue to discern, with the scientific community and with belief systems, on the role of values and civil society in achieving effective change;

*Accompany regional actions: Collaborate to encourage links with regional networks and with diverse stakeholders

* Support local initiatives: Network to strengthen local efforts in ecological conversion.

The main goal of this network is to facilitate engagements among Jesuit social, educational, pastoral institutes, as well as other religious congregations and the Church to address Laudato Si’s broad call for action.

The Functioning of the Network

Ecojesuit is a part of the Social Justice and Ecology Secretariat. Planning, execution, and evaluation is done together with the six Jesuit Conferences and partners. The Secretariat facilitates and guides discussions in monthly dialogues or meetings with Ecojesuits globally or with Conference Coordinators and their teams. Further evaluation in terms of project reporting is done by the Secretariat.

Ecojesuit Network of South Asian Conference

South Asian Conference’s Ecojesuit Network is a part of the SJES of the Conference. Fr S.M.. John Kennedy SJ (MDU) is the Conference coordinator for the Ecojesuit network. Each Province in the Conference has one Province Ecojesuit Coordinator with a few Jesuits and others as Ecology Commission members. Conference Coordinator animates and guides in the evolution and implementation of the action plans of the Provinces. He also regularly connects with the province coordinators and conducts meetings to share and plan together.

Zonal coordinators

For effective coordination of our works, four zonal coordinators have been appointed: South Zone: Fr. Antony Samy, Central Zone: Fr. Prabhat Kennedy, West Zone: Fr. Antony Suresh, and North Zone: Fr. Basil Toppo.

Action Plans of the Provinces

Here is a list of the action plans of the Jesuit provinces of the South Asian Conference for 2023-2024:

The collated summary of the action plans under different categories:

I. Community, Institution and Energy related:

* Reduce consumption – practice the principles of refuse, reduce, reuse and recycle
* Efficient waste management

* Plastic and pollution free campus

* Adopt alternative and natural energy sources

* Simple, eco-friendly personal and community life style

* Integrated natural resources management

* Courses on Environmental science

* Training eco-audit teams and executing eco auditing

* Resource team for eco-awareness and eco-spirituality

* Making our campus a biodiversity campus

* Promote sustainable development through regeneration of natural resources by mobilization, promotion of non-conventional energy and judicious use of natural resources especially water, forest and land

* Promote environment-friendly practices in all our institutions

* Build biogas cum toilets for rural families

II. Awareness/Motivation to students and our people in our various ministries

* Organize competitions and encourage creative presentations

*Reconnect to nature by exposure visits

* Promote tree plantation, protect the planted trees

* Promote gardening and horticulture

* Display relevant awareness materials in and around our campuses

* Organize cultural programmes, debates etc.

* Produce and disseminate clippings, snippets, short videos etc.

* Propagate through the social media

* Promote indigenous food, medicines

* Organize eco- week celebrations

* Create awareness and conscientize communities for conservation and regeneration of natural resources, sustainable livelihoods and participation in the care of the commonhome

* Make use of our already existing eco-centres like Anglade Institute of Natural History at Shembaganur in Kodaikanal, Xavier Solar at Irudayakulam in Tirunelveli dt., Tarumitra in Patna, Eco-watershed management training centre at Hivrekorda etc.

*Promote awareness on climate change and COP 28

* Form and strengthen of the eco clubs

* Conduct cultural activities, assemblies, exhibitions on this

* All celebrations and festivals to have this theme

* Motivate farmers to take up organic/natural farming

III. Spirituality

* Promote meditation, Ignatian spirituality

* Organize eco-retreats, eco-liturgies, recollections

* Prepare, publish and distribute resource materials

* Set eco-spirituality network to bring about a true indepth ‘conversion’ and transformation in attitudes of individuals, communities and institutions regarding creation

* Use ecology as a platform for dialogue among religions and cultures

IV. Agro-ecology

* Promote organic farming

* Support farmers and natives

* Organize organic farming workshops, farmer schools

* Promote environment inclusive agricultural development

* Ensure the efficient management of land and water resources

* Propagate of biodiversity centres at different spots

V. Networking

* Network with the already existing eco activists, NGOs and peoples’ movements

* Identify and attend to the local ecological issues

* Create eco care centres

* Organize eco justice campaign, rally

* Involve in advocacy and policy level interventions

* Promote the best eco-practices

Why is this urgent?

Addressing the ecological concerns is our livelihood issue. It is now or never. If we do not intervene and act now, we will not have a healthy life and sustainable environment. There will be no safe home for the future generation of humans. Hence, let us collectively get involved in the protection of our Mother Earth. We all flourish or perish together.


Fr. S.M. John Kennedy, SJ (MDU) is South Asian Conference Coordinator for Ecojesuit Network. He can be contacted at jkkenny@gmail.com.

Jesuits & Children

James Kulvi, SJ, talks about what Jesuits have offered children in the past and what we should offer them now in the present situation.

By James Kulvi, SJ

Children’s Day, celebrated in India on 14 November every year, is a good occasion to reflect on what we Jesuits offer children and what we should offer in today’s situation.

Before coming to what we have offered children in the past, let me emphasize what we need to offer them today as a priority – protection from all forms of abuse. We are well aware of the disastrous consequences of the clergy abuse scandal that erupted a few years ago. The Church lost its image and followers. Many dioceses and religious congregations paid a huge price. Therefore it is heartening to see that the recent General Congregation understood the importance of protecting minors and vulnerable adults. Fr. General has insisted that all the Jesuit provinces come up with policies and strategies that would ensure the protection of children from sexual abuse.

Jesuit schools need to ensure that children are free from also emotional and physical abuse. They need to deal sternly with teachers who tend to vent their anger on helpless children. Teachers who habitually resort to physical punishments should be handed over to the police, so that they come to face the legal consequences of their behaviour.

The founder of the Society of Jesus, St. Ignatius of Loyola, did not specifically direct his attention towards children in a way modern gurus would; but his principles laid the foundation for how Jesuits should serve and nurture children. Ignatius called the Jesuits to follow and imitate their Lord and Master, Jesus Christ.

Jesus had a deep love and concern for children as portrayed in the Gospels. Jesus welcomed and embraced children. He also affirmed their worth and preciousness. He urged his disciples not to stop children from coming to him and declared that “the kingdom of God belongs to such as these”. He received them with kindness, respect, and love, setting an example for the people around him to follow. His interactions with children emphasized their innocence and importance.

Let me emphasize what we need to offer them today as a priority – protection from all forms of abuse.

Jesus frequently employed simple anecdotes and allegories that youngsters could readily grasp. His parables concerning the Lost Sheep, the Prodigal Son, and the Good Samaritan, etc retain their power to enlighten and inspire.

The teachings and actions of Jesus continue to deeply influence the Jesuits. By following the teachings of Jesus, Jesuits work for the welfare, education, and spiritual formation of children in schools, parishes and boarding houses.

One of the main pillars of the Jesuit contribution is education. Over the centuries, Jesuits have believed it was their mission to start schools and universities wherever they worked. Through these they have sought to promote academic excellence and character building. These institutions have made a significant contribution to the world and have shaped generations of students into refined individuals.

Jesuit schools and institutions worldwide are committed to delivering exceptional education that goes beyond academic excellence. The objective is to form well-rounded individuals with analytical thinking, ingenuity, and a sense of societal responsibility. Through a meticulously crafted curriculum and extracurricular activities, Jesuit education nurtures a yearning for knowledge, persuading children to explore diverse fields and disciplines, and cultivating an enduring passion for learning. Jesuits try their best to forge ‘men and women for others’.

Jesus had a deep love and concern for children as portrayed in the Gospels. Jesus welcomed and embraced children. He also affirmed their worth and preciousness.

As educators, Jesuits believe in the power of education to shape young minds and instill human values and ethics in children. Jesuit schools and institutions strive to provide a holistic education that promotes not only intellectual growth but also moral development. Therefore, in their dealings with children, Jesuits are called to foster an environment where children are encouraged to think critically, cultivate compassion, and engage in service to others. Such an environment emboldens children to examine, explore, question, and discover.

The Jesuit model of education emphasizes care for the individual and imparts values of justice, empathy and concern for fellow humans. Through their educational apostolate, Jesuits must continue to embody the teachings of Jesus and strive to create a nurturing environment where children are empowered to reach their full potential academically, spiritually, and socially.

A hungry child cannot learn anything. Therefore the Jesuit schools in some States in India offer free breakfast to poor children. They support the noon meal scheme initiated by some State governments. At the time of the Covid lock down almost all Jesuit schools made it a point to reach out to the families of poor children and provide them with the essentials, so that none of them had to face starvation.

Jesuit superiors are expected to give priority to ‘cura personalis’ – caring for the individual. This calls the Jesuit educators providing individual attention and support to every student, acknowledging the distinct strengths and requirements of each student. They are inspired to facilitate the personal development and overall well-being of their students and teachers.

Jesuit schools enable children to become aware of social problems and inspire them to actively participate in social justice initiatives. They try to address the needs of children with learning disabilities, or those living in poverty, or conflict areas. In many of the schools students are made aware of the basic human rights and the rights our Constitution give us. Some Jesuit provinces, because of the fear that certain political forces may undermine the Constitution, have doubled their efforts to make their students understand the merits of the Indian Constitution and all the rights it guarantees to citizens.

The Jesuit schools come up with what might help in the spiritual growth of their students and staff. They offer Masses to Catholics on the First Fridays and feast days. While Catholic students attend Mass non-Catholic students are given classes on value education. They organize also annual retreats for both students and the staff. Some schools try to follow the Ignatian pedagogy, which draws inspiration from the Spiritual Exercises of St. Ignatius. Some schools have tried to implement a version of ‘the Examen’ in their schools. The last 15 or 20 minutes of the school day are set aside for a review of the day in an atmosphere of silence. Some Jesuit schools have a ‘Magis Club’, that try to promote vocations to priesthood or religious life.

In the light of threats to unity that come from divisive politics Jesuits need to underline inclusivity and diversity, ensuring that children from different backgrounds, and cultures, feel safe, included, and assisted in their institutions. This approach cultivates appreciation and respect for those who are different. This would imply that Jesuits should provide opportunities for students of other faiths too to pray and celebrate.

Bearing in mind the new challenges today’s children face, Jesuits must strive to actively help them become aware of the dangers posed by addiction to drugs or alcohol. They must organize lectures, videos or films that can help the students escape these evils that try to enslave them. Occasions like the Children’s Day and the Teachers’ Day should remind us Jesuits that as educators we should strive to provide children with a nurturing ambiance that helps their all-encompassing growth – physical, intellectual, spiritual, and ethical. We must create an environment where children can attain not merely literacy and knowledge, but also faith, wisdom, empathy and kindness.


Fr. James Kulvi, SJ, a Jesuit priest of Kohima region, is a Tutor at Vidyajyoti, Delhi. He did his Licentiate in Sacred Scriptures (SSL) at the Pontifical Biblical Institute, Rome. He can be contacted at jameskulvi@gmail.com.

One feast, Many messages

Alangaram Arockiam, SJ, in this article, lists the many messages hidden in the Christmas event.

By Alangaram Arockiam, SJ

End inequality!: Years ago, when I was a parish priest, I visited one of the sub-stations of my parish two weeks before Christmas. The Catholics there wanted to have an urgent village meeting soon after the Mass. The bone of contention was whether or not to share the drinking water from the village well with the Dalits of the village. After a few had spoken for and against sharing water, a woman stood up and said, “If we don’t share the drinking water with the Dalits, this year Jesus will not be born in our village.” There was dead silence for a moment. Then the village leader declared that for the first time they will allow the Dalits of the village to draw water from the village well.

Christmas that year must have been unique to those people, as it indicated a change of heart and an end to discrimination. At last all in the village were children of one God.

Go to villages!: “Can anything good come from Nazareth?” This was the question posed by one of the disciples of Jesus, named Philip. Philip thought so because Nazareth was a poor, remote village.

We tend to look down on our villages, because of the conditions that prevail in villages.  Most villages have neither safe drinking water nor a decent health care centre. There are no good schools. Even if some villages have a school, they lack the basic facilities and quality education. Villages don’t offer adequate employment opportunities. This is why most villagers migrate to cities, looking for a good job or good education for their children. Gandhi once said that India lives in its villages. Even today they are the heart of India.

Christmas that year must have been unique to those people, as it indicated a change of heart and an end to discrimination. At last all in the village were children of one God.

But God ordained that Jesus should be born in a village, grow up in a village and live in a village for so many years before he begins his public ministry. This action of God tells us that we should care for our villages and help the villagers get all they need for a life of dignity. Therefore Christmas should lead every politician, every leader in politics, the society and religion, to go to villages and explore what they could do to improve the life of the villagers.

Fear not!: Before announcing the good news, the angel Gabriel told Mary not to fear. When Gabriel said she would conceive and bear a son, Mary was perplexed and confused. How could she, a virgin, become pregnant? But the angel explained to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you…” (Lk 1: 35). Having listened to the angel, Mary trusted in God.

Today, if we take a good look at our world, we cannot but be afraid. The furious floods, the wild fires that destroy humans and homes, earthquakes, tsunami, our world becoming hotter and hotter, the senseless wars, and forced migrations, make us humans confused, worried, and frightened. During such catastrophes we pray to God that God may send God’s angels who will comfort us and give us courage. Therefore this is another Christmas message we need today much more than in the past. We need to hear God’s angel tell us, “Fear not!”

Love your world to save it!: When St. Irenaeus (130-200 AD) was made the Bishop of Lyons, Gnosticism became dominant. It denied the truth of the Gospel, saying that Christ did not take a human body and did not suffer a bodily Crucifixion and Resurrection. It taught that anything connected with matter was evil and had to be hated. So the saying went: ‘Hate the body and the world’.

This is another Christmas message we need today much more than in the past. We need to hear God’s angel tell us, “Fear not!”

To fight that dangerous heresy Irenaeus developed an incarnational theology and said that God sent God’s Son who became a human person through the mystery of Incarnation. Thus, Christmas, the feast that celebrates God taking on a human body, became a powerful weapon in the hands of Irenaeus to fight Gnosticism. Christmas teaches us to love our body and the world in order to save them. Every Christmas, therefore, should remind us to love this sinful, conflict-ridden world so that we do everything we can to heal it and make it whole.

He has come looking for you!: In the world of nature ants go in search of anything that has sugar, butterflies fly in search of flowers that can provide them honey, all rivers move towards the sea and so it is only natural that humans go in search of God to receive God’s grace and love. But the birth of Jesus Christ is something truly astounding in the sense that God comes in search of us. The reverse of the ‘natural’ happened at Christmas. ‘God has come in search of humans’ is the Good News of Christmas.

We too are favoured!: God’s angel Gabriel greets this virgin in Nazareth, a village of Galilee, saying, “Greetings, O favoured One, the Lord is with you” (Lk, 1: 27 -28). She becomes the ‘favoured one’ because she would carry in her womb our savior, Jesus Christ. Today, we too deserve such a greeting. We become the favoured people, because we receive in the Eucharist what Mary received in her womb – the Son of God.

We are enabled to receive the Word made flesh by God’s mercy and forgiveness. We can imagine being greeted with the angelic words, “O, favoured ones, the Lord is with you.”

The Holy Spirit will come upon us too!: Every day during the Eucharistic celebration the priest blesses the bread and wine and prays to God the Father to send down the Holy Spirit: “Therefore, O Lord, we pray: may this same Holy Spirit graciously sanctify these offerings, that they may become the Body and Blood of our Lord Jesus Christ for the celebration of this great mystery, which he himself left us as an eternal covenant”.

The ordinary bread and wine need the Holy Spirit to be transformed into the body and blood of Jesus Christ. Similarly, we who receive Jesus in the Eucharist, need the constant action of the Holy Spirit, if we have to become like Jesus. To think like Jesus, feel like Jesus and act like Jesus we need the power of the Holy Spirit to fill us and guide us. Christmas reminds us to pray to the Father to send us his Spirit to sanctify us.

But sometimes, since we are merely sinful and weak humans, we wonder if we are worthy of the Holy Spirit. Are we really worthy of being filled by the Holy Spirit? Such thoughts and feelings fill us with fear, confusion and desolation. At such moments we need to hear the angel Gabriel say:  “For with God nothing is impossible” (Lk 1: 37). These consoling words of the angel would give us courage, confidence and clarity.

John the evangelist confirms this: “But to all who received him, who believed in his name, he gave power to become children of God.” (Jn 1: 12). If we believe in him and follow him, God will give us the power to become God’s children. Therefore the feast of Christmas comes with several messages. We need to recognize them, and ponder over at least some of them.


Fr. Alangaram Arockiam, SJ, (CEN) who did his doctorate in Theology in Innsbruk, Austria, has been a pastor, professor of theology and formator. He can be contacted at alanarsj@gmail.com.

Children and the Child

We are happy to make the latest issue of INI, dated Oct-Dec ‘23, available to you on 14 November ‘23 – the day which is celebrated here in India as ‘Children’s Day’… May the Children’s Day and Christmas make us keep thinking of and praying for these hapless, helpless, innocent children! 

My dear friends,

We are happy to make the latest issue of INI, dated Oct-Dec ‘23, available to you on 14 November ‘23 – the day which is celebrated here in India as ‘Children’s Day’. This day in November is the birthday of Pandit Jawaharlal Nehru, who, as the first Prime Minister of India, served the nation in that position for 16 years. If India continues to be a working, vibrant democracy – quite unlike its South Asian neighbours – it is thanks to his mindset and actions. A secular humanist and a social democrat, Nehru was committed to parliamentary democracy and secularism.

He was quite fond of children, who loved to call him “Chacha Nehru” (Uncle Nehru). M.O. Mathai, the talented Malayali, who was Nehru’s Private Secretary, wrote in his book, My Days with Nehru, “Nehru saw in their (children’s) innocent faces and sparkling eyes the future of India. He was convinced that no amount of money spent on children and their mothers was too much, and that it was a sound investment for the future.” In an interview he gave to a journalist in 1958, Nehru said, “I have always felt that the children of today will make the India of tomorrow, and, the way we bring them up will determine the future of the country.”

No wonder Nehru wanted his birthday to be celebrated as ‘Children’s Day’.

While this month calls us to think of children, December leads us to a Child – the God-Child, born in a stable, to a virgin and was announced by a heavenly choir of angels and visited by poor shepherds and persistent wise men from the East. 

This Child grew up and lived in a land that has been turned today into a gory, bloody battlefield by unscrupulous terrorists and an army that knows no restraint. This Child, who is hailed as ‘the Prince of Peace’, would want us to think of the children in Israel as well as the Gaza Strip. Having been subjected to such terrible, traumatic experiences for more than a month now, what will they be when they grow up? May the Children’s Day and Christmas make us keep thinking of and praying for these hapless, helpless, innocent children! 

– M.A. Joe Antony, SJ

In God’s plan for humans, are we outsiders or insiders?

Raj Irudaya talks about Frank Antony Spina’s book on the faith of the ‘outsiders’ that shows God’s plan of salvation includes everyone.

By Raj Irudaya, SJ

(The Faith of the Outsider: Exclusion and Inclusion in the Biblical Story, Frank Antony Spina, Grand Rapids: William B. Eerdmans Publishing Company, 2005)

Are the revelation and salvation of God confined only to the people of Israel or do they transcend geographical boundaries, time, races, languages and nations? Do the so-called outsiders have a role to play? If they do, how has God included them in the history of salvation? Frank Antony Spina has made a serious attempt in his book to address these questions that have been haunting us.

Because God chooses to intervene concretely in human history through the people of Israel, the biblical story is usually seen as a story of exclusion. The people of Israel are looked upon as insiders in the history of salvation and others as outsiders. But, in today’s world of inclusivity and multi-culturality, exclusion is seen as discordant, discriminatory and divisive. This is why Frank Antony Spina’s attempt to study exclusion and inclusion in the biblical story is a bold and relevant venture.

The Israelites, as chosen people, are not to be regarded as absolutely exclusive in the divine project of salvation. It is in and through them that God’s mission of salvation reaches out to all nations and peoples. God’s election of Israel, termed traditionally as exclusive, has actually an inclusive purpose.

With the help of his biblical research and scholarship, Spina, in this book, has highlighted the role and participation of the outsiders, whose edifying faith shows they are included in God’s plan of salvation. In order to challenge the conventional interpretation, he has studied the biblical characters of Esau, Tamar, Rahab, Naaman, Jonah, Ruth and the woman at the well and shows clearly how these outsiders, by their faith, get themselves included in God’s plan of salvation.

I wish to present in a nutshell F.A. Spina’s enlightening presentation of these biblical characters to highlight the inclusiveness of the biblical story.

Esau who becomes the Face of God

Esau is conventionally presented in unfavourable terms. He sells his familial birth right to Jacob, his younger brother, for bread and lentil stew (Gen 25:27-34). He is deprived of his ancestral blessing by the cunning tactics of Rebekah with the complicity of Jacob (Gen 27). Esau, the insider as the elder son of Isaac and Rebekah becomes the outsider, because of the loss of his birth right and ancestral blessing. This does not mean that Jacob is blessed and Esau is cursed. Spina shows how Esau is also blessed as he is given a country – Edom (Gen 36:1,8,19).

More importantly, the author presents Esau as the face of God. The inimical relationship between Esau and Jacob is resolved by the reconciliatory reunion of both the brothers (Gen 33). Instead of venting a vengeful rage against Jacob who had cunningly usurped Esau’s birth right and ancestral blessing, Esau accepts him graciously as his own brother. By his magnanimous, forgiving and accepting behaviour, Esau is declared as the face of God by Jacob himself: “…for truly to see your face is like seeing the face of God since you have received me with such favour” (33:10). Spina underscores how Esau, the outsider, has become the medium and message of the magnanimity, forgiveness and acceptance of God and thus the face of God.

Tamar who preserves Judah’s future

The story of Tamar’s affair with Judah (Gen 38) looks scandalous given today’s moral values. But Spina asserts that the story of Tamar, a Canaanite woman, and so an outsider, cannot be ignored as her name figures in the genealogy of Jesus as part of the generations of the ancestors who would precede the birth of Jesus, the Messiah and Saviour. In spite of the accepted custom of levirate marriage, Tamar was refused children through Selah, the third son of Judah. Spina says that if she had had children through Selah, it would jeopardize the progeny of Judah, through whose line of lineage, the Messiah would come. Tamar’s resolve to have a relationship with Judah for the sake of continuing his posterity goes beyond social convention. By doing so she risked her own life. But she plays her role in preserving Judah’s future and even Israel’s future. Spina says that God used Tamar to ensure the future of God’s people. Thus Tamar, an outsider, becomes an insider in the history of salvation.

Rahab who recalls Yahweh’s mighty deeds

Rahab, a Canaanite woman looked upon as a prostitute, plays a crucial role in saving the spies sent by Joshua to survey the promised land (Josh 2). Spina draws our attention to the faith of Rahab, who recalls Yahweh’s mighty ways of saving the people of Israel (2:8-12). By this she has transformed herself into an Israelite insider capable of making an exemplary Israelite statement of faith. As a favour to her effort to save the spies, she requests to spare her and her family from the destruction the Israelites would bring upon her land. She and her family were not only saved. Rahab eventually becomes part of Israel, as Rahab is included as an insider in the genealogy of Jesus.

If we enter respectfully into the faith experiences of others, we will be able to demolish the dividing wall between insiders and outsiders.

Amazing Faith of Naaman, an outsider

Naaman, a high-ranking Aramaean military officer and an outsider, is presented as proclaiming his singular belief in the Israelite God Yahweh after he is miraculously cured from dreadful leprosy (2 Kgs 5). Spina invites us to see how Naaman moves from his annoyance with Prophet Elisha when he commands him to bathe in the river Jordan to his open declaration of faith in the God of Israel (5:15,17). Spina also shows that religiously Naaman has become an Israelite as he has decided to worship Yahweh in his own country, though he remains socially a Syrian. The faith of Naaman, the outsider, is astounding.

God for All

Spina draws our attention also to Jonah, the prophet and an insider who tends to become an outsider by disobeying the command of God to go to Nineveh. It is not mere ethnicity as an Israelite that makes one an insider; but it is one’s faith and commitment to God, which makes one belong really to the people of God. At the preaching of Jonah, it is not merely one individual but the whole of the city of Nineveh repents and turns to the ways of the Lord. By this symbolic mission to Ninevites as outsiders, Spina asserts that God wants insiders and outsiders to be part of the same divinely constituted community.

Ruth who enters the genealogy of Jesus

Ruth, a Moabite woman and an outsider, is graced to become an insider in the community of the people of God and also is privileged to enter the genealogy of Jesus. The unfailing and astonishing love and commitment of Ruth, a non-Israelite, to Naomi, her Israelite mother-in-law fetch her God’s favour. God makes her become not only the wife of Boaz, an Israelite, but brings her into the genealogy of Jesus. Spina remarks that the outsiders promote Israel’s future and thus become part of God’s agenda of salvation.

This book invites us to revisit and reread the Bible and discover the unrecognized riches of the faith of the outsiders.

The Samaritan Woman’s gradual growth in faith

Spina demonstrates how the faith of the outsiders is highly commended by Jesus by highlighting some examples (Roman Centurion: Matt 8:5-13; Canaanite woman: Matt 15:21-28; Grateful Samaritan Lk 17:11-19).  He dwells upon the episode of the woman at the well (John 4:1-42) who is a Samaritan, marginalized and ostracized at all levels by the Jews, the insiders. The ground-breaking dialogue of Jesus with the Samaritan woman and her gradual growth in faith enable her to become the privileged medium of receiving divine revelations like living water as gift of God, right worship, Jesus as Prophet, Messiah and Saviour. Spina points to the faith movement of the Samaritan woman from the outsider to the insider, as she brings her whole village to recognize Jesus as Saviour of the world.

The book invites us to… I enjoyed reading Spina’s book which is intuitive and enlightening in bringing to limelight the long-neglected theme of the faith of the outsider in the context of today’s inclusivity and multiculturality. Through his in-depth study he has emphasized that the mission of the God of Biblical history is inclusive in order to build a wider divine community of all peoples and nations. This book invites us to revisit and reread the Bible and discover the unrecognized riches of the faith of the outsiders. It calls us also to acknowledge and learn from the faith experience of outsiders who participate in their own unique ways in the salvation history. If we enter respectfully into the faith experiences of others, we will be able to demolish the dividing wall between insiders and outsiders and build the world community of God as Fratelli Tutti, to use the words of Pope Francis. It will help us see all humans as our brothers and sisters.


Raj Irudaya, SJ (CEN) is the Superior and Professor of Scripture at Arul Kadal, Jesuit Regional Theology Centre, Chennai. He is the Secretary of Indian Theological Association. Formerly he was the Assistancy Delegate for Formation.

A Bengali Brahmin who became a devotee of Christ

Ravi Sekhar, a lyricist and musician, recalls in this article a Bengali Brahmin who fell in love with Christ and wrote passionate hymns on Him.

– Purushothama Choudhary’s Krīstu bhakti

By Ravi Sekhar, SJ

I wonder how many Indian Christians in other regions of India have heard of this truly great man. Purushothama Choudhary was a great Christian poet-saint of the Telugu region of Pre-Independent India. Hailed as the ‘monarch of literature’ in literary circles, he can be considered as the earliest of all poet-saints of South India.

Youth: He hailed from a scholarly Hindu family and was well-versed in music and literature. He was born in 1803 in Ganjam district of Orissa which was predominantly a Telugu-speaking region. His ancestors, Bengali Brahmins, had migrated centuries ago from Bengal and settled in this region. As a Bengali Brahmin child, he was formed and brought up in orthodox Hindu faith, in the Vedic tradition.

K.W. Christopher writes: “Purushothama Choudhary’s childhood was filled with classical and Vedic learning. He became very proficient in Sanskrit, Telugu, Bangla and Utkala. From a very early age, he showed a great predilection for spirituality. Owing to his exceptional skill in singing he was employed as a court vidwān in Parlakimedi princely state.”

Search for Sadguru: After the death of his father, Purushothama engaged himself in a deep quest for spiritual fulfillment and true knowledge. The desire to attain true salvation through a Sadguru (the True Master) became almost an obsession. He tried different teachings, sects and cults, in the process became an avadhūta, an aghōri and even made an abortive attempt to run away to Varanasi. He made every possible effort to quench his spiritual thirst for a true guru but in vain.

Finally it was some tracts on Jesus and Christian faith that helped him discover his true guru in Jesus Christ. He, then, became an ardent follower of Christ, missionary and a mystic. With his rootedness in the bhakti tradition he scripted several scholarly hymns, operas and books on various Christian themes. His works can be compared – both in music and lyrics – to the works of the famed Sri Tyagaraja, Ramadasa and Annamayya, luminaries in the Hindu bhakti music. Since he was proficient in both literature and music, his compositions had both literary merit and musical depth.

Purushothama Choudhary was a great Christian poet-saint of the Telugu region of Pre-Independent India.

Death: Purushothama toured extensively upto Chennai in Tamil Nadu and Bellary in Karnataka to preach the Christ he loved. But he suffered greatly for believing in and preaching Christ. Once he was severely beaten up in Mylapore, Chennai. He died in 1890 at the age of 87.

Poems and songs: His poetry reads like the Old Testament psalms. He was a profound seeker and a passionate devotee. Similar to the ancient sages of India who meditated on the banks of rivers, in the forests and Himalayas in search of the Truth and true meaning of life, and the early Desert Fathers in the deserts of Egypt, Purushothama undertook an intense spiritual struggle to discover the deeper meaning of existence and to quench the inner thirst for the true divine guru. In his search for Sadguru, he travelled far and wide like a pilgrim and did not rest till he found one.

Being a true son of the Indian tradition, Purushothama wanted to seek his enlightenment through the eternal, divine Teacher. Finally he found his Sadguru in Jesus Christ and him alone.

In one of his kirtanas Purushothama states that what matters is the service of the lotus feet of Jesus, the Sadguru, the one who became God incarnate, died and rose for the sinners. This is what everyone who wants to obtain the delight of heavenly grace should know. Once he discovered his Sadguru in Jesus, his restlessness stopped and he became serene and tranquil. Through the little literature available to him on the life of Jesus – especially the gospel of Luke – he gained considerable knowledge of Christ and began to get rooted in Christ.

What happened afterward was something amazing. He grew deeper and deeper in Christ and everything else became worthless. It was like the experience of Paul who said, “I consider everything a loss because of the surpassing worth of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them garbage, that I may gain Christ.” (Phil. 3:8).

Although he faced rejection and humiliation from his relatives and villagers, who treated him as an outcast for renouncing his native faith, he remained firm. Purushothama expressed his love for Christ in several kīrtanās. The earliest kīrtana was an outburst of joy on receiving baptism. He felt as if he was overtaken by the Spirit and from this blissful moment his first Christian hymn took shape in Cuttack. He spelled out what transformation he had experienced at that moment. “I found a hiding place in my Jesus Christ. My soul ascended to my great Saviour. My ears heard the good news and then the foolish doctrines left me and fled. I got the virtuous Christian faith. My heart found the deep mystery; boundless solid sin emptied away. Jesus gave his life as a favour, and with his death destroyed heaps of my sins. Devious doctrines of caste and creed died, and diabolic demon chains loosened, and the exalted eternal peace of the Cross-bearer came to roost at the core of my being.”

With his rootedness in the bhakti tradition he scripted several scholarly hymns, operas and books on various Christian themes.

Many kīrtanās of Purushothama reveal that he was captivated by the person of Christ. Christ, for him, is at the same time a guru, teacher, saviour, redeemer, omniscient, omnipotent, eternal healer, ocean of compassion, the treasure of mercy, etc. Besides, he was convinced that only Jesus can bestow true knowledge of God and spiritual delight. He did not love Christ for getting from him something for himself. He did so in order to experience the power and comfort that come when you believe in him and worship him. He could not experience this anywhere else.

He acknowledged this in a kīrtana. “He made me stand under his protection; led me to the dawn of peaceful and pleasing fruits of His word, and comforted me; He subdued me with the goad of His word of light; cut short all my wild desires, hewed down my sin and took me to a haven; lent His ear to my laments, dismissed my distress, dragged me onto a rock and established my well-being and comforted my heart.”

Mystic par excellence: Purushothama had the habit of sitting for long hours in prayer and meditation. He used to sit on the bank of river Vamsadhara, at the border of Andhra and Orissa states, till late at night and sing the kīrtanās aloud. Often he sang the kīrtana in Anandabhairavi, meditating on the name of Jesus: “The name of Jesus is holy; Jesus is the eternal life; the abode of the heart of his servants and he is the destroyer of all the sins. The qualities of Jesus are a delight to our hearts; he drives away the pain of those who suffer and shows the sweet path to salvation. You, Oh, Christ, are the benediction of all the faithful devotees; you are a king who liberates: you are the almighty and powerful priest!”

His profound faith & devotion: Purushothama’s faith in God was rock-strong. He never lost that faith despite the many difficulties, challenges and sufferings he had to face. He described in several kīrtanās his profound faith in God. In one of them he asks, “Is there any greater privilege than to be delighted at heart? Doubts and comforts are changing day by day. With the strength of Christ’s treasure of compassion, all burdens will disappear; there will not be enemies on earth if you learn to be forgiving and friendly to Christ!”

Through deep meditation and contemplation, he grew in the bhakti of Jesus from the age of 35. Until his ripe old age, Purushothama remained passionate in his devotion to Christ.

Like St. Ignatius & St. Paul: In his deep faith and time spent in prayer, including mystical, contemplative prayer, in repenting his past and coming to love Christ passionately he resembles St. Ignatius. Both Ignatius and Purushothama were great krīstubhaktās, ardent lovers of Christ. While Ignatius prayed on the banks of the river Cardoner, Purushothama spent many nights on the banks of river Vamsadhara, in contemplative, mystical prayer. In his missionary zeal and constant travels to preach Christ, Purushothama resembles the great St. Paul.


Dusi Ravi Sekhar, SJ, is a Jesuit from Andhra Province. He has specialized in Indian classical music with a Ph.D. in Bhakti music. He has a Licentiate in Ignatian spirituality from the Gregorian University, Rome. He was the Director of Kaladarshini and HOD of the Department of Music and Dance at Andhra Loyola College, Vijayawada. A lyricist who has written hymns and ballets, he is now the Superior and Correspondent of St. Patrick’s High School, Secunderabad.

An enlightened vision of a nation

In this article, Sahaya Philomin Raj, SJ, describes the unique characteristics of the Indian Constitution, as spelt out in its Preamble.

– The Preamble of the Indian Constitution

By Sahaya Philomin Raj, SJ

There were hundreds of debates held at the Constituent Assembly before this nation, the people of India, came to a consensus to accept and adopt our Constitution. The debates are still going on in this country at socio-political and cultural realms. The Judiciary, the guardian of the Constitution, are called to interpret it whenever a need arises.

Old India Vs New India:

The Constitution is a vision document to establish a new India in keeping with the dreams and aspirations of the people of India. They wanted to be freed from the old India which was bound by castes and different types of slavery. People were illiterate and did not have an adequate knowledge of India and its intricacies. Moreover, they were not aware of the avenues available for the independent nation to restore social justice, equality, freedom, fraternity and development for all its citizens. Though they had a lot of experiences and wisdom acquired through these experiences, they were unable to articulate all their aspirations. It was Dr Ambedkar, the “Mook Nayak” (The leader of the voiceless), who shouldered the responsibility of giving shape to the aspirations and dreams of the people of India. 


It was Dr Ambedkar, the “Mook Nayak” (The leader of the voiceless), who shouldered the responsibility of giving shape to the aspirations and dreams of the people of India.


The responsibility was given to the Constituent Assembly, which, in turn, constituted a drafting committee under the leadership of Dr Ambedkar who had a deep understanding of India with all its complexity. He, along with others, made this Constitution a remarkable document. It took almost two years of serious deliberations, debates and inputs before it was adopted by the Constituent Assembly.  

The priorities were:

To alleviate poverty and to feed the people

To build a new India where in all people would enjoy freedom, liberty, equality, justice, opportunity, fundamental rights 

To educate and to provide employment to ensure a decent life for all

To remove the disparity between the rich and the poor

To bring the people at the periphery to the mainstream

To protect and secure the nation from the external threats

To streamline the administration at all levels

Jawaharlal Nehru, articulated the very same aspirations and dreams in these words:

“The future beckons to us. Whither do we go and what shall be our endeavour? To bring freedom and opportunity to the common man, to the peasants and workers of India; to fight and end poverty and ignorance and disease; to build up a prosperous, democratic and progressive nation, and to create social, economic and political institutions which will ensure justice and fullness of life to every man and woman…. All of us, to whatever religion we may belong, are equally the children of India with equal rights, privileges and obligations. We cannot encourage communalism or narrow-mindedness, for no nation can be great whose people are narrow in thought or in action.”

The vitality:

The speciality of our Constitution is that it has been adopted in the name of the people and not in the name of God or any sacred text or in the name of some national leaders or some ideology. Hence, the Constitution is not of the government nor for the government, nor by the government. but of the people, by the people and for the people.

The great minds who drafted the Constitution have, at the outset, put it in a nutshell the vision in the form of the Preamble. The preamble spells out succinctly, how the people of India wanted to shape this country and what they wanted to achieve.

WE, THE PEOPLE OF INDIA, having solemnly resolved to constitute India into a SOVEREIGN SOCIALIST SECULAR DEMOCRATIC REPUBLIC 

These basic principles or doctrines are very crucial for each and every citizen to understand and to help realise the dreams. 

Sovereign: Sovereign means the sovereignty of the people. It means the People, the nation is independent, autonomous, free, self-determining and self-governing. People are not under pressure by any external or internal forces. It is finally the people of India who will decide and run the affairs of the government.

But the government cannot exploit or manipulate the concept of sovereignty to control and to enslave its own people using its agencies and power just because it has got a majority in the parliament. This is why the present efforts to silence the dissenting voices are against the very spirit of the Constitution.

Socialist: This means the collective or governmental ownership and administration of the means of production and distribution of goods. This will be a system in which the resources and income are subject to social control. The wealth of the nation belongs to the people and not to the individuals or corporates. The people consciously decided to have India as a Socialist country, meaning that the government would always be careful in implementing the principle of distributive justice in all fields. A former Chief Minister of Tamil Nadu, Mr. Annadurai’s famous dictum, “Tax the rich and enrich the poor” vividly indicates the principle of socialism. This is why the phenomenon of about 100 individuals owning half the wealth of the nation is against our Constitution. 

Secular: This means that the State has no religion; no mixing up of government affairs with religion. In other words, the government has no business in religious affairs except to protect and treat all the religions equally. The State’s role is to protect and to create space for everybody to exercise their respective religious rights. Thus, the State is envisioned to play the role of an organizer, facilitator and protector as far as religious activities are concerned. Citizens can profess, practice and propagate their faith. Religion and faith are personal and private affairs of each individual. Hence, voluntary conversion from one religion to another is a fundamental right of all citizens enshrined in the Constitution.

Conversion is not an issue affecting the minorities alone but it is taking away everyone’s right to religion. Preventing conversion is a violation of fundamental human rights. Therefore the Anti-Conversion laws, enacted by several northern States, are unconstitutional. By restricting conversions, they are taking away a fundamental right of the citizens.

Democratic: “Enjoy your freedom and exercise your rights and allow others to enjoy their freedom and to exercise their rights”. Also help one another to exercise their freedom and rights. Unity in Diversity is our richness. But uniformity (one Nation, one culture, one language, one religion, one election) is against humanity and against nature. Democracy is the most-celebrated principle in any civilized human society. Accepting, recognizing, appreciating, respecting and acknowledging the culture, religion, ethnicity, language, literature of one another are the highest human values in a democracy. Democracy thrives when pluralism is  encouraged and appreciated. It promotes devolution of power instead of accumulation.

Republic denotes an Independent Nation; a Sovereign state; a government headed not by a Monarch nor by a Dictator nor by an Authoritarian nor by the military chief but by a President who is elected through a democratic process according to the Constitution.

The preamble further visualizes:

to secure to all its citizens:

JUSTICE – social, economic and political;

Among these, Political Justice alone is said to have been realised, to some extent, in the form of ‘one vote, one value’. But where is Social Justice? All the citizens are entitled to be treated equally, with dignity and with due respect. No one should feel being excluded. Human rights of each and every one has to be secured and it should be the top priority of the government. But in reality, we have utterly failed to restore social justice to all our citizens.

Similarly, Economic Justice too remains a far cry. We have not made any progress in it. Rather the wealth of the nation is getting accumulated in the hands of a few. Employment, a secured job, basic needs, food, drinking water, sanitation, health facilities are still not available for two thirds of the population in India.

The preamble continues to visualise: 

LIBERTY of thought, expression, belief, faith and worship;

EQUALITY of status and of opportunity;

and to promote among them all FRATERNITY assuring the dignity of the individual and the unity and integrity of the Nation;

IN OUR CONSTITUENT ASSEMBLY this twenty-sixth day of November, 1949, do HEREBY ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION

Dr. B.R. Ambedkar commented on the usefulness of the Constitution, when he said, “I feel, however good a constitution may be, it is sure to turn out bad if those who are called to work it, happen to be a bad lot. However bad a Constitution may be, it may turn out to be good, if those who are called to work on it, happen to be a good lot.” So, “the working of a Constitution does not depend wholly upon the nature of the Constitution but on the people and the political parties they set up to carry out their wishes and their politics”. It is for all of us to protect the Constitution and to implement it in letter and spirit.


Sahaya Philomin Raj, SJ, (MDU), a Jesuit priest for 22 years, has been practicing law, taking up the cases of those who feel their rights have been violated. The executive director of IDEAS, he is the safeguarding officer of the Jesuit Madurai Province for the protection of children and vulnerable adults. He has a Ph.D. in Criminology and Criminal Justice. His services to the survivors of the tsunami were recognized by the ‘National Legal Services Authority’ – a body functioning under the Supreme Court. He founded the Madurai Legal Awareness Coordination Committee.

Mental Health of Priests and Religious

In this enlightening and extremely helpful article, Jose Parappully, SDB, lists the reasons for mental health problems of priests and religious. He points out what can help their mental wellbeing.

By Fr. Jose Parappully, SDB

Mental wellbeing of priests and religious in todays’ socio-cultural and ecclesial context is a vast area to explore. In this brief article I make a few general statements and then focus on some steps we can take to enhance mental wellbeing and reduce the potential for mental illness. I avoid psychological jargon as far as possible, and use language that any reader can understand.

Priests and religious as a group enjoy some of the most significant contributors to mental health and well-being. Despite this, not a few of them suffer from various mental disorders. Many need increasing support in these stressful times to live healthier lives.

Mental Health

Mental health is not just absence of mental illness. It is a state of holistic wellbeing, in which the mind, body and spirit function harmoniously and enable a person to live joyfully and productively, finding meaning, purpose and satisfaction in life. It is a state that enables one to thrive, to flourish, to live life to the full.

This life to the full is characterised especially by healthy interpersonal relationships, undistorted cognitive processing (perception, interpretation, judgment etc.), balance between dependence and independence, feeling of competence and confidence, playfulness and joy, a sense of contentment, capacity to adapt, to change, and character virtues like love, hope, altruism, compassion, sensitivity, capacity to endure adversity, loss and suffering without being unduly distressed or disturbed, and resilience, that is, the capacity to bounce back from setbacks.

The World Health Organization defines mental health as “a state of well-being in which an individual realises his or her own abilities, can cope with the normal stresses of life, can work productively and is able to make a contribution to his or her community.” (WHO, 2013). If we look carefully at this definition, mental health can co-exist with mental illness. Even those who suffer from the illness can still realise the goals of mental health, even if not as fully as he or she would be able to if the illness were absent. Among famous persons who accomplished much despite their mental illness are Isaac Newton, Ludwig van Beethoven, Abraham Lincoln, Vincent van Gogh, Winston Churchill and Virginia Woolf, to mention a few.

What contributes to mental health?

A Supportive Environment

Since the discovery a few years ago that the genes in the human body are far fewer than thought until then, the role of the environment in wellbeing is given more and more importance. It is not genetics that really matter but the environment. When environments are characterised by tension and conflict, lack of support and frustrating in terms of ministerial fulfilment, these take a heavy toll on mental health of priests and religious. These lead to ‘burnout’.

Burnout

Burnout is the end result of a process in which highly motivated and committed individuals lose their spirit. Herbert J. Freudenberger, who introduced the term to scientific literature, defined it as “a state of fatigue or frustration brought about by devotion to a cause, way of life, or relationships that failed to produce the expected reward.”

What contributes most to burnout is an unfriendly and frustrating community and ministerial environment.

Christina Maslach, the University of California at Berkeley social psychologist who has done extensive research on it, described burnout as “a syndrome of emotional exhaustion, depersonalization, and reduced personal accomplishment that can occur among individuals who do ‘people work’ of some kind.” Priests and religious fit into this category of people and so are vulnerable to burnout.

What contributes most to burnout is an unfriendly and frustrating community and ministerial environment which prevents passionate and enthusiastic priests and religious functioning at their optimum level by stifling initiative and creativity. This leads to a feeling of ineffectiveness and lack of accomplishment and increased frustration and resentment which affect mental health and wellbeing.

Stress

Stress is related to burnout but it is different from it. Stresses of life lie at the root of mental illness; though genetic dispositions also contribute. For example, one may have a genetic vulnerability to schizophrenia. However, whether that potential will be actualised or not depends on the level of stress one might experience.

Levels of stress among priests and religious has risen considerably. Speaking of priests, Eugene Kennedy wrote they “are subject not only to pressures from the structures of the organised Church but from the irresistible dynamics of social change that play as fiercely on them as the noonday sun”(Kennedy, 2000). Each day they feel “the strain of their high-demand, low-reward style of life.” Fears and anxieties arising from current milieu of false allegations of sexual abuse and their consequences add to this daily strain.

Retirement from active ministry too can be very stressful for priests and religious. They now have much time on their hands, and may not know how to utilise it, or they may not be given or find opportunities to use them well. This can gradually erode meaningfulness and contentment, leading to loneliness and even depression and unhealthy ways to cope with them.

It is in the context of potential for burnout and increased stress that I suggest some measures to promote mental health and wellbeing.

Cherish Relationships

Mental health is supported and enhanced through healthy relationships. Neuro-scientists tell us that we are hardwired for relationships. When these are missing we become vulnerable to mental illness.

Good relationships have been found to enhance the quality of life, and promote health and happiness. These strengthen resilience, improve brain functioning and inoculate against mental and physical illness.  The conclusion of The Harvard Study of Adult Development, perhaps the most famous and the longest running longitudinal study (begun in 1938), states this categorically: “The good life is dependent on good relationships.”

Friendship

According to the philosopher Epicurus, one of the most vital contributors to health and happiness are our friends. This idea is today supported by much research. The support that friends provide makes a significant contribution to mental health. Pope Benedict of happy memory observed that “It is through our friendships that we grow and develop as humans.” When we are most in need, those who really stand by us are our friends.

Unfortunately, seminary training and religious formation have not promoted friendship, rather it has been seen as a danger to one’s vocation. Many priests and religious are bereft of the support of friends both during active ministry and in retirement.

Each day priests and religious feel “the strain of their high-demand, low-reward style of life.”

Since many priests live isolated in their presbyteries, having a support group of priest-peers with whom they can share their joys and griefs, as well as relax and have fun tougher, is a great help to maintaining mental health.

The danger today is that the lure of social media might seduce us to focus on “Facebook Friends” rather than cultivate real life friends.

Therapeutic Lifestyle

When we focus on enhancing mental health, what psychologist Roger Walsh (2011) calls “therapeutic lifestyles” really matter. These include: exercise, nutrition and diet, time in nature, recreation, religious or spiritual involvement, and service to others. Unhealthy lifestyle (neglect of these therapeutic lifestyles), contribute to multiple psychopathologies, or forms of mental illness. Even a minor change in these lifestyle factors can bring about major changes in mental and physical health.

Exercise

Exercise is especially significant in protecting from, coping with, recovering from, mental illness, especially depression. Exercise protects and nourishes the brain and the neural networks and reduces the risk of neurodegenerative disorders and cognitive impairments. It helps our body produce endorphins — the neurotransmitters in our brain that make us feel good.

Taking a few minutes each day to engage in exercise such as yoga, qigong, tai-chi, dance, simple aerobics and even just walking help stimulate and strengthen the immune system and protect and nourish mind.

Recreational activities such as games and esthetic interests such as art, music and dance also contribute significantly to mental health. These have been found to ward off and help recover especially from depression.

Time Spent in Nature

Time spent in nature is one of our most vital health resources.  It can promote improved cognitive functioning and overall well-being. It helps to ward off negative thoughts and anxiety. Quiet spaces in nature can still the disquiet within us. Gardening is one excellent way of being with nature.

The current explosion of multimedia flooding us with constant online stimuli, as we sit for long hours in front of radiation-emitting electronic devices, has a very negative impact on the brain and affect our mental wellbeing, resulting in what psychologist Roger Walsh calls “technopathologies.”

Diet

A large number of studies indicate the value of diet for mental health. Fish, vegetarian, fruit and nut and whole wheat diets can prevent or ameliorate psychopathologies across the life span. Omega-3 fatty acids and Vitamin B12 found in these foods have an impact on brain chemicals that affect mood and other brain functions, reduce incidence of Alzheimer’s and Parkinson’s diseases and depression. Fatty junk food, on the other hand, we all know, is hostile to physical and mental health. But we may be reluctant to give it up.

Authenticity

These therapeutic life patterns described above are very effective means for promoting mental health and wellbeing.

However, what matters more than these for us priests and religious is authentic living, that is, a life style that respects our identity and commitments as priests and religious. Disparity between what we publicly profess and how we live in private is a roadmap for stress, which we know is at the root of most illnesses – both mental and physical. Hence a clear understanding of what a priestly or religious identify means and espousing a lifestyle that respects it is essential.

Meaningfulness

Finding meaningfulness in life is a powerful contributor to mental health. Maintaining meaning in our priestly and religious vocation and ministry is essential. When we experience setbacks and find ourselves in non-congenial environments it is easy to lose this meaning. Active involvement in meaningful ministry is a great help to find meaning and purpose in life.

Reaching out in Compassion

Research has found that reaching out to others in selfless service, engaging in acts of kindness and compassion, enhances personal wellbeing. The positive emotions that result from this boost our immune system and consequently enhance our mental and physical wellbeing.

Priestly and religious ministry is one of the most enriching ways of reaching out to help others. Hence, engaging in our ministry meaningfully, with sensitivity and compassion, enhances our mental health.

Religious and Spiritual Practices

Religious and spiritual practices, particularly prayer and meditation, have been found to be mental health enhancers. These sooth fear and anxiety, reduce depression, dissolve anger. Meditation enables us to remain calm and peaceful not only when we engage in it, but throughout the day. The overall effect is increase in our emotional wellbeing and overall life satisfaction.

Priests and religious are by their very vocation called to be experts in this area. Faithfulness to prayer and meditation and mindful celebration of the Sacraments, is good not only for the soul, but also for the mind and the body. 

Coping with Mental Illness

Despite our best efforts to stay healthy, mental illness can strike us, because genetics also cause it. If we are afflicted, a certain acceptance of the reality and taking the necessary measures that help us cope, if not recover, is important. Some of us priests and religious are very reluctant to visit a mental health professional. This has to change. 

Some suffering – including that is caused by mental illness – can be meaningful, potentially transformative, and even redemptive.

We are familiar with the term “wounded healers.” This concept provides hope and optimism. Even if we have been afflicted with mental illness, our own suffering can evoke in us empathy and compassion for fellow sufferers and can even become channels of healing and happiness to them.

What comes down from all that has been presented above is that in most cases when we live our priestly and religious life with authenticity and exercise our ministry with passion and enthusiasm, and adopt a therapeutic lifestyle we have enough resources to live a healthy mental life. At the same time, there are also factors beyond our control that can cause in us mental illness. Then we have to take the necessary steps to cope with it.


(For more information on Mental Health and Wellbeing, please access my blogposts under “Psyche & Soul” at: http:sumedhabani.blogspot.com)

References:

Kennedy, E. (2000). Saving Fr. Ryan: Understanding the good priest. National Catholic Reporter, March 31

Walsh, R. (2011). Lifestyle and mental health. American Psychologist, 66(7), 579-592. World Health Organization (2013). Mental health action plan 2013-2020. Geneva: Author


Jose Parappully, a Salesian priest, 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 and currently president of the Salesian Psychological Association, South Asia.

Can we be ‘Good and Able’ in 2023?

Stan Alla, SJ, the moral theologian, stresses that in the year 2023 we need to be good and able. To be good is more important, he says, than being able.

By Stanislaus Alla, SJ

Many thoughts sail across our hearts and minds but we struggle to find the right words or phrases to express them – words that are simple and clear, profound as well as thought-provoking. Here is a piece of advice, partly an appeal, that struck me at the first glance itself. ‘In this world, try to be both good and able. If you do not become able men, at least, try to be good men. The country has no use for able and bad men.’ Though not in a gender-sensitive language, it is well intended and applicable for all.

The advice is not given by a Novice Master or a Religious Superior to fellow religious or seminarians or priests. These words, precious and memorable, are part of the farewell address given by a principal to the students of a school in Myanmar (earlier Burma). Before leaving his motherland to become the Secretary General of the United Nations, U Thant spoke to the students from his heart, visualizing their role in nation building as ‘good and able’ people.

By now some of you may have recalled Abraham Lincoln’s famous letter, written to his son’s teacher. Lincoln is forthright: teach my son to be just, humble, dedicated, and to understand that it is ‘far more honourable to fail than to cheat’ and ‘never to put a price tag on his heart or soul.’ Here we get to see the heart of a father who desires his son to be honest, sincere, truthful, or, in one word, to grow up to be a person of ‘integrity.’ Lincoln and U Thant, separated by time but united by a steely resolve to shape humanity for the better, shared a vision: that their children, and all children by default, should grow up, first and foremost, to be good people, period.

Countless number of parents may have conveyed this value to their children in the genre of bedside-stories and teachers may have passed on the same formally in the classrooms. In the Indian context, one also hears  – or used to hear – the elderly tell the youth: ‘son or beti, whatever you do or wherever you go, bring a ‘good-name’ to your parents (family, dear ones and the teachers) and don’t do anything that brings a bad name to them.’ Emotive and rustic, sharp and sensitive, ‘good-name’ is a highly loaded code word, and it directly speaks to the young hearts. They know that good-name is acquired over a long period of time, and it is easy to lose it but difficult to uphold and enhance it.

Lincoln’s letter to the teacher, U Thant’s exhortation to the students and the appeal of the elderly to bring a good-name to the dear ones, have one thing in common, the virtue of goodness! It is a quality that is extremely important and growing up to be good in one’s life is not optional. Also, there is an implicit (in U Thant’s advice it is explicit) prioritization between the two: goodness over ability, who you are over what you do, and being over doing.

Largely ‘goodness’ expresses itself and is to be noted in one’s being honest, sincere, truthful, kind, generous, magnanimous, respectful, thoughtful etc. Alternately, ‘ability’ represents and is reflected in one’s knowledge, skills, talents, and in being successful as a worker, thinker, organizer, manager or administrator. Such an expectation – expecting persons to grow up to be ‘good and able’ – has its own limitations but the point is to understand the significance of these two critically important dimensions.

Lincoln and U Thant, separated by time but united by a steely resolve to shape humanity for the better, shared a vision: that their children, and all children by default, should grow up, first and foremost, to be good people.

Both ‘good and able’ are valuable virtues and one is not opposed to the other. One can distinctly identify them and, ideally, they should go together, mutually sustaining and nourishing each other. It is expected that each person grows to be good while acquiring knowledge and skills and put to good use these God-given gifts. Also, one grows up to be ‘good and able’ concurrently, without first having to wait to grow up to be good before working on one’s abilities. 

One may wonder why discuss this topic at all since people normally wish others to grow up to be good and able, trusting that those responsible for the formation of the others are doing their job. Equally, debates can continue on the role of ‘nature and nurture’ and who (parents, teachers, friends, media etc) get to have a larger role in influencing one’s formation, but that is not the focus here either. While we continue to imagine that people are getting opportunities to learn to be good, it seems that, in reality, the ground is shifting fast, particularly in this post-modern and post-truth era.

In today’s world, success, almost at any cost, is the reigning mantra. Ambition has become a virtue (from being a vice: Thomas Aquinas’ Summa describes it so) and people aspire to be successful. Whatever the sector, people like to succeed as workers, managers, administrators, organizers or whatever. Well-wishers tell children and adults to be successful. This may take the form of advice, appeal, admonition or warning. The issue is: Will the same people who advise you to be successful will also remind you, with a similar intensity and force, that you have to grow up to be a good person, a person of integrity?

I am afraid that it is not the case. The road to success that leads to victory is what people largely seek. In this maddening rush to travel in the success-victory bogey, one needs to be intelligent and skillful, sharp and shrewd (even cunningness and compromise will be tolerated) simply to compete, survive and flourish. Success is fast turning from being a goal to the goal to the only goal. Not only that: at times people are ridiculed for being uncompromisingly truthful and sincere. And, if a person says that she will not cooperate with evil or tell a lie, others are likely to tell her, ‘You are trying to be good but how will you survive in this world?’ Implied here is the idea that utterly being good need not be a strength, and, it may even turn out to be a liability. How far we have moved away from Lincoln and U Thant and our own elders who exhorted us to be good!

There is an implicit prioritization between the two: GOODNESS over ability, who you ARE over what you do, and BEING over doing.

The life of the clergy and religious has gone through epochal changes in the last few decades, certainly so in India, and the bug of success-victory has stung them as well. Whether one is in the ecclesial or secular institution or in the informal and spiritual sector, similar parameters are used to assess: incomes and outputs, growth or decadence, gains or losses and, based on that, you will be called a success or a failure. The question is, is this the way, or the only way to evaluate our performance? Can we, who are called to work for the Kingdom, to bring Christ’s light and life into the lives of people, be assessed this way at all? The logic of being a disciple could defy this logic. When one works for the Kingdom, failures and defeats, struggles and sufferings come our way and they evade any easy assessment.

While it is good to work for success, committed disciples ought to free themselves from this trap of evaluating their apostolic activities exclusively this way. The well-known prayer, ‘Prophets of a Future Not Our Own’ attributed to Oscar Romero  – but actually composed by Bishop Ken Untener – reminds us that ‘We are workers, not master builders; ministers, not messiahs.’ Several of the works initiated and undertaken by the clergy and religious in the past would have defied the normal human logic of success. Called to share the Good News, they moved about, being good and doing good, facing all odds. Success came decades or centuries later. Measuring a person’s life with the framework of ‘able’ or success is grossly insufficient, especially when we are dealing with those whom the Lord calls to be good – experiencing and reflecting divine goodness.

A few days before Christmas 2022, Harsh Mandar, a well-known human rights activist, gave a message to the Vidyajyoti Parivar at Delhi. The staff and students interacted with him for about half a day. More than the message he gave (which was very good) what impressed us the most was his goodness, his integrity. Students talked about it for days. They recognized Harsh Mandar as a person of values, a sincere and genuine man who can be trusted. Most likely, even his enemies would vouch for his integrity, because that is what he is. While both ‘good and able’ are important, able/success can go only so far but goodness can pierce through human thoughts and touch and nourish hearts and souls.

Father Stan Swamy illustrates this point very well. While he used his ‘abilities’ (knowledge and skills) successfully for the empowerment of the Adivasis, it is his ‘goodness’ – seen in his willingness to face struggles and sufferings and in being kind to fellow prisoners – that made him a remarkable person. His being ‘good’ shook the conscience of the nation even as he manifested Christ’s love and Kingdom values, even when they accused him falsely, put him in jail and let him die in the hospital.

Year 2023 provides us another opportunity to reset our priorities. Let us strive to recognize the distinction between ‘able’ and ‘good’ and try to bring ‘goodness’ back into the conversations, secular or religious. Blessed are you if others describe you as a good person or a person with integrity! Astonishingly, the Lord’s lenses are fitted to recognize only the ‘good and faithful’ servants and not the others, even though they might have been highly successful.


Stanislaus Alla, SJ, hailing from Warangal, Telengana, belongs to the Andhra Jesuit Province. Currently he teaches at Vidyajyoti College of Theology, Delhi. He got a Licentiate in Moral Theology from Alfonsiana, Rome, and a doctorate from Boston College, USA. He has presented papers at various national and international conferences and his articles have been published in several magazines that include The Tablet, Civilta Cattolica, and Asian Horizons.

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