Category: Jan-March 2026

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.”

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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

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– 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.

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By Donald Miranda, SJ

Introduction: Our world is rapidly spiraling down a volcano, waiting to explode. With wars of revenge, retribution and the unfinished business of historical events, the human species is threatened with self-annihilation by damaging, possibly irreversibly, the very natural foundations of the eco-system that has birthed, sustained, and blessed it. The growing alienation between human communities, motivated by a misplaced sense of pride and power in economic, cultural, and national identities, has driven this self-destructive tendency to abysmal depths. Our urgent mission is to build bridges in a process of reconciling differences towards creating a universal sense of oneness and peace.

Mission is central: Part Seven of the Jesuit Constitutions, which deals with the Mission of the Society, is the nucleus of the Constitutions. Ignatius titles it in a very personal and interactive way – “The distribution of incorporated members in Christ’s vineyard, and their relationship with their fellowmen.” [Const. 603-654]

The purpose of the Constitutions is to preserve and develop the Society for its mission [Const.3,136]. Mission is central to the Constitutions. The parts before, are preparations for mission, and the parts following deal with effective ways of carrying out the mission. Not only the selection and training of candidates, but also religious life in the Society is determined by mission. The Jesuit is a man on mission. To be on mission is the identity of a Jesuit. He is not a Jesuit first and then sent on mission. Being sent defines his identity as a companion of Jesus. [Comp. Norms 2.1]

The centrality of mission in the Society becomes clear from the life of Ignatius and the Spiritual Exercises. The mission of the Society has its origin in the compassionate heart of the Triune God. Ignatius’ desire to share in the saving mission of Christ is expressed and nurtured by the exercises of the Incarnation, the Kingdom Meditations, the Two Standards and the Three Degrees. His prayer, since Cardoner days, to be placed with Christ in his mission, was finally answered in the La Storta Vision, when the Father placed him with the Son as a servant of his mission.

Being placed with Christ as servants of his mission under his vicar, the Pope, is our fundamental grace and identity. It makes us companions of Jesus. While addressing the delegates of General Congregation 35 of the Society of Jesus, Pope Benedict XIV emphasized this universal concern in his allocution: “Your Congregation takes place in a period of great social, economic, and political changes; sharp ethical, cultural, and environmental problems, conflicts of all kinds, but also of more intense communication among peoples, of new possibilities of acquaintance and dialogue, of a deep longing for peace. All these are situations that challenge the Catholic Church and its ability to announce to our contemporaries the Word of hope and salvation”.

Being placed with Christ as servants of his mission under his vicar, the Pope, is our fundamental grace and identity. It makes us companions of Jesus.

Called to reconciliation: St. John’s gospel speaks of the reconciliation of the world with God in and through Jesus Christ (John 3:16 and John 17). In Jesus Christ, especially through his Passion and Death, this mission is continued by his disciples, even today. Jesus crossed over physical and socio-religious frontiers in proclaiming God’s message of love and compassion. His ministry of reconciliation with God, and with one another, knew no boundaries. He spoke to the powerful, challenging them to a change of heart. On the cross we see all his words and actions revealed as expressions of the final reconciliation effected by the Crucified and Risen Lord.

Three-fold Reconciliation: General Congregation 35 (2008) of the Society of Jesus recommends a three-fold reconciliation:

1. Reconciliation with God. This happens by allowing God, “the Creator to deal immediately with the creature and the creature with its Creator and Lord” (Sp. Ex. 15) and to lead people to a deeper relationship with God. This is a Universal Apostolic Preference (UAP 1) of the Society of Jesus, given as the first and foremost missionary mandate to the Society by Pope Francis in 2019.

We live in a world of many religions and cultures. The erosion of traditional religious beliefs and the tendency to homogenize cultures has strengthened a variety of forms of religious fundamentalism. Faith in God is increasingly being used by some to divide people and communities, to create polarities and tensions which tear at the very fabric of our common social life. All these changes call us to the frontiers of culture and of religion. We need to strengthen and support…(and) listen carefully to all, and to build bridges linking individuals and communities of good will. (GC 35, n. 66)

2. Reconciliation with One Another: This is achieved by creating new relationships among people, where other forces have broken the bonds of love and solidarity within the human family; excluding and exploiting the weak and the poor, which is intensified on the basis of religion, race, caste, and gender. This is included in the Universal Apostolic Preference of Walking with the Poor and Accompanying Young People for a Hope-filled Future (UAP 2 & 3).

Our commitment to help establish right relationships invites us to see the world from the perspective of the poor and the marginalized, learning from them, acting with and for them.

In this context, the Holy Father reminds us that the preferential option for the poor” is implicit in the Christological faith in a God who for us became poor, to enrich us with his poverty (2 Cor 8:9)”. He invites us with a prophetic call to renew our mission “among the poor and for the poor”. (GC 35, n. 71)

Faith in God is increasingly being used by some to divide people and communities, to create polarities and tensions which tear at the very fabric of our common social life. All these changes call us to the frontiers of culture and of religion.

3. Reconciliation with Creation. We can reconcile with creation by caring for our “common home”. This is the last Universal Apostolic Preference (UAP 4), which includes the previous two. The cry of Mother Earth is a cry to restore our relationship with God and Others. Nature is the most preferred place to encounter God. Those most affected by the destruction of nature are the poor, marginalized and future generations,  children and youth.

Care of the environment affects the quality of our relationships with God, with other human beings, and with creation itself. It touches the core of our faith in and love for God, “from whom we come and towards whom we are journeying”. It might be said that St. Ignatius teaches us this care of the environment in the Principle and Foundation when speaking of the goodness of creation, as well as in the Contemplatio ad Amorem, when describing the active presence of God within creation. (GC 35, n. 76)

General Congregation 36 (2016) occurred in a dramatically changed ecclesial climate. Pope Francis – the first Jesuit Pope – had strongly shaped the Catholic Church’s priorities, with a clear emphasis on the poor, mercy, justice, care for creation and accompaniment. His encyclical Laudato Si (2015) stressed environmental stewardship as part of the Church’s moral vision.

GC36 took these into account and articulated a vision encapsulated in two major decrees: “Companions in a Mission of Reconciliation and Justice” (D.1) — calling Jesuits and partners to work for reconciliation with God, with one another, and with all creation. “Governance at the Service of Mission” (D.2) outlined renewed structures and leadership approaches to govern the Society’s mission collaboratively and dynamically; built on the triptych of discernment, collaboration and networking.

Formation & Sharing: Our mission of reconciliation will be more effective when Jesuits are formed in pluralistic, multicultural, multireligious and diverse environments, so that they can respond with agility and solidarity in a complex and interdependent world. Furthermore, our mission of reconciliation invites the Society to evaluate and renew its apostolic preferences and governance at all levels — local, regional, conference, and global — in lowering barriers and improving cooperation across regions and ministries by sharing of human, institutional and financial resources.

The Jesuit is a man on mission. To be on mission is the identity of a Jesuit. He is not a Jesuit first and then sent on mission. Being sent defines his identity as a companion of Jesus.

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By M.K. George, SJ

In our daily Eucharistic celebration, one of the senior-most Jesuits regularly tells the community, “Let us pray for peace”. Like him, thousands across the world – even when they feel powerless to change the reality – still hope, raise their voices, and offer their sighs in prayer for peace.

A boy in a war zone recently told a humanitarian aid worker, “I don’t want toys or sweets. I just want the bombs to stop so I can sleep.”

In a moving poem, P. V. Joseph, SJ. from Myanmar wrote:

“Close the sky, so no warplane rises, no fear falls.

Close the sky so missiles fall silent, and artillery grows cold…

Close the sky, so homes stay whole, and families sleep in peace.”

This longing for peace echoes across the world – from bloodied battlefields and from the nearly 120 million refugees, migrants, and others forcibly displaced; from the shattered earth of Gaza, the broken land of Sudan, the jungles of Myanmar, and the burnt North-Eastern hills of Manipur.

Yet, at every moment, this hope is challenged by ongoing wars, skyrocketing military expenditures, denial of justice and freedom, disrespect for the rule of law, and rampant violations of human rights.

Wars around the World: Wars are the greatest killers of peace. The Copenhagen Peace Report 2025 and other research organizations estimate that there are about 56 active conflicts worldwide—the highest since World War II.

The report highlights climate change as a major driver of conflict, warning that rising temperatures, resource scarcity, and environmental disasters are intensifying tensions worldwide. Civil wars increasingly spill across borders, complicating efforts for regional and international peace.

According to ACLED, a global conflict tracker, the number of conflicts has doubled in five years, with one in seven people exposed to violence between July 2023 and July 2024.

Some of the ongoing high-profile conflicts include the Russia-Ukraine war, the Sudanese civil war since 2023, the Gaza-Israel-Palestine conflict, and violence in Eastern DR Congo and other parts of sub-Saharan Africa. The war in Sudan was the third deadliest conflict in 2025, after Ukraine and Gaza. (TVP World, accessed 01.02.2026)

Among 179–190 sovereign states, 91 countries are autocratic regimes, including both electoral and closed autocracies, while only 88 are classified as democratic – liberal and electoral. For the first time in over 20 years, autocracies now outnumber democracies.

At the start of the year, UN Secretary-General António Guterres said:“As we turn the page on a turbulent year, one fact speaks louder than words: global military spending has soared to $2.7 trillion, nearly 10 percent higher than the previous year. That figure is 13 times higher than total global development aid and equivalent to the entire GDP of the African continent. If current trends continue, military spending could more than double to $6.6 trillion by 2035, even as humanitarian needs continue to rise.”

Military spending does not promote peace. Producing arms requires selling them, and when purchased, they are used just to kill. Arms production perpetuates a vicious cycle of violence and destruction of peace.

Do we not hear the wailing of two billion souls – almost one quarter of the world -crying out from the ruins of war and armed conflict? (cf. World Economic Forum, Global Risk Assessment)

Rise of Authoritarianism and the Decline of Democracy: The rising authoritarianism and the declining democracy do not promote of peace. The V-Dem Democracy Report 2025, covering 179–190 sovereign states, identifies 91 countries as autocratic regimes, including both electoral and closed autocracies, while only 88 are classified as democratic (liberal and electoral). For the first time in over 20 years, autocracies now outnumber democracies.

Even in the world’s oldest democracy, the United States, as well as in Russia, China, and India – the largest democracy – peace is giving way to unrest and fear.

“They are scooping up anybody…it is far more terrifying…I think it’s important for our voices to be heard,” said Mary, a 67-year-old protester in Minneapolis, U.S. reacting to federal immigration raids. “I don’t want this war. Almost no one here wants it. I want the whole world to see that we don’t want it. We don’t want it to weigh on our conscience for decades,” said an ordinary Russian protester opposing the war, speaking at great personal risk. “We have repeatedly appealed for resettlement of displaced persons and resolution of the crisis — peace will only be possible if attempts to sabotage reconciliation are stopped,” stated participants at a rally in Manipur, India, highlighting a desire for lasting calm and coexistence between tribal groups.

What Really Brings Peace?: We can list four things that bring about peace. Justice, Freedom, Rule of Law, and Human Rights.

True peace comes from justice. Pope Francis had repeatedly said, “Where there is no justice, there cannot be peace.” Denial of justice is evident in global poverty, diminishing freedom, disregard for the rule of law, and violations of human rights. Despite sufficient resources, millions remain in extreme poverty, freedom is curtailed in numerous ways, legal systems are neglected even in the world’s oldest democracies, and human rights are trampled worldwide.

Do we not hear the wailing of two billion souls – almost one quarter of the world – crying out from the ruins of war and armed conflict?

Particularly worrying is the neglect of the rule of law across the world, especially in countries that are authoritarian. The ruling elite, aided by the Corporates, do things that ignore the law. It is as though no rule of law applies to the growing oligarchy that controls the world. “Across multiple continents and systems, wealth concentration is increasing, and economic elites are exerting disproportionate influence on politics, media, and public policy. This combination of concentrated wealth, political influence, and institutional access aligns with what researchers describe as a growing global oligarchic influence – a force that can undermine democratic decision-making, equity, and peace”, observed Kelsey Ables (Washington Post, 26 June, 2025).

Noam Chomsky warns us that when economic power becomes political power, democracy and peace are both in danger.

Can We Be Agents of Peace?: It seems that world leaders often do not long for peace; otherwise, how could a “Department of War” even exist? The repeated failures of global peace efforts, including the weakening of the United Nations, illustrate this reality.

In this context, individuals and small groups must take the initiative in pursuing peace. Encouragingly, movements advocating for peace exist across the globe. The critical question is whether we are willing to add our voices to theirs – perhaps beginning in our own neighbourhoods by choosing to replace hate speech with dialogues grounded in love.

Poet Rosemerry Wahtola Trommer offers a compelling articulation of this hope: “One willing heart can’t stop a war. One willing heart can’t feed all the hungry. And sometimes, daunted by a task too big, I tell myself what’s the use of trying? But today, the invitation is clear: to be ridiculously courageous in love.”

Peace, then, becomes possible when at least some of us are willing to embrace this call to be ridiculously courageous in love.

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My dear friends,

We are happy to send you the latest issue of INI, dated January-March 2026, on a day the world celebrates love and friendship.

You would have noticed that, for quite some time, the four issues of INI are sent on days of celebration: Jan-March issue on 14 February, Valentine’s Day, April-June issue on 01 May, May Day, July-Sept issue on 15 August, feast of the Assumption of our Blessed Mother and India’s Independence Day, and the last issue of the year, dated Oct-Dec, on 14 November, Jawaharlal Nehru’s birthday that is celebrated here in India as Children’s Day.

What does this issue of INI bring you? There are two excellent articles on what our world desperately needs today – peace and reconciliation. M.K. George, SJ, in his article on building peace in a world that seems to be falling apart because of conflict, talks of the universal longing and hope for peace. “Yet, at every moment, this hope is challenged by ongoing wars, skyrocketing military expenditures, denial of justice and freedom, disrespect for the rule of law, and rampant violations of human rights.”

He calls upon individuals and groups to take the initiative in pursuing peace and to add our voices to those of movements across the globe that work for peace. Citing Rosemerry Wahtola Trommer’s poem, he invites us “to be ridiculously courageous in love.”

Donald Miranda, SJ, in his article on our mission of reconciliation, points out that the mission to reconcile is actually the mission of Jesus, who came to reconcile the world with God. It was on the cross that he effected the final reconciliation. Donald goes on to describe the Three-fold Reconciliation that General Congregation 35 called all the Jesuits to.

In view of World Happiness Day celebrated on 20 March, Jose Parapully, SDB, a noted psychologist and writer, probes if priests and Religious can really be happy. He describes what can help in their celibate lives to find happiness and what can prevent them from finding the object of eternal human quest.

In the Valentine Day Special, Sanil Mayilkunnel, SJ, who has a doctorate in clinical psychology, offers you something that you can refer to whenever you have to deal with a youth who has fallen in love. His article is in the form of a letter written to a girl who has just told him she has fallen in love. The priest-psychologist tells her, “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.”

What is unusual in this issue is the Short Story. Joe Durairaj, a former Jesuit who has never stopped working for and with Jesuit colleges, comes up with a story which points out that God does not choose whom we humans tend to choose. Look at whom the Prophet Samuel chooses to be the king of Israel. Look at the type of men whom Jesus chooses as his apostles. God has his own criteria for choosing people to continue his work here on earth. Thank God he chose us despite our flaws and failures!

So enjoy reading this issue of INI. Feel free to forward it to all your friends.

– M.A. Joe Antony, SJ

Editor