Category: Oct-Dec 2025

By A. Joseph Dorairaj

It was Sunday, 6 June. It was the first Sunday after the school re-opened after a fairly long summer break.

Sam couldn’t sleep the whole night. After dinner the previous night, he kept his blue jeans and navy-blue full sleeves out on the sofa along with a pair of white socks. He couldn’t decide whether to put on his white or blue shirt. He tried out both a couple of times and settled for the blue one.

He got up at 4 am and was again trying out both the shirts. His father gave him a shout and told him to go back to sleep. Sam woke up after twenty minutes and asked his father if he could get ready. His father suppressed his irritation and told him, “Sam, it is only 4:20. The church will be closed now. The Mass is only at 7. Enough if you are in the sacristy by 6:45. Go back to sleep now. Please allow us to sleep for some time.”

Sam reluctantly went back to his bed but couldn’t sleep a wink. He kept looking at the clock and even wondered if it had stopped.

The parish priest had made it clear that only those in Standards VI, VII, VIII and IX can serve as altar boys and girls. Sam tried his best to convince his parish priest. Even his mom pleaded on his behalf. But the parish priest was quite firm. He pointed out that children below 10 years lacked the stamina to be on their feet on Sundays and feast days when the Mass easily lasted 90 minutes.

That’s why he made it a rule that only those studying in VI, VII, VIII and IX classes can serve as altar boys and girls.

Sam was waiting for 2 June. He would be in class VI and, therefore, technically eligible to become an altar boy. He met the parish priest the previous evening along with his mother and he assured him that he would be one of the altar boys for the Sunday Mass. He asked him to be at the sacristy by 6:45 am. He and his mom promised that he would be at the sacristy at 6:40.

On Sunday, when he reached the sacristy along with his mother, there was chaos. Parents were arguing and their children were tense. The deacon was in charge of the altar boys and girls. He told the parents gathered there that there were only eight vestments. Two were reserved for girls. Of the remaining six, four were meant for senior boys. So, only two newcomers could be accommodated.

Sam was waiting for 2 June. He would be in class VI and, therefore, technically eligible to become an altar boy.

But there were already six newcomers. Sam’s mother told the deacon that the parish priest had already promised his son that he would be an altar boy on 6 June for the Mass at 7 am. The deacon was undecided. He explained to the parents gathered there, “There are two girls and four senior boys. I need only two newcomers. The rest could serve either the 8:30 Mass or the evening Mass. Any volunteers for the 8:30 Mass?”

Anto volunteered.

“Good,” remarked the deacon. “I need one more volunteer for the 8:30 Mass.”

He looked directly at Sam and asked him, “Would you like to be an altar boy for the 8:30 Mass?”

Sam looked at his mom. She nodded her head and the deacon said, “Good.”

“Ok, we’ve enough volunteers for the 8:30 Mass. What about the evening Mass? Anyone?”

They all kept quiet.

“What about you, David?”

He looked at his mom. She reminded him about his tuition. So, he kept quiet.

“If no one is volunteering for the evening Mass, I’ll ask some senior boys.”

With that the allotment was settled. Not all parents were happy. But they couldn’t express their disappointment.

After the 7:00 Mass which ended at 8:20, Sam’s mom said to him: “Sam, I’m sure you’ll manage. I’ve to go home and prepare lunch. Best wishes.”

It was 8:25 am. Sam couldn’t wait to put on the customized vestments. Finally, his turn came.

The deacon helped the two newcomers put on their vestments and told them that it was a special day for them. He added that they should be grateful to God and to the parish priest for that wonderful opportunity.

Sam was thrilled to put on the vestment.

The Mass was about to begin. All the altar boys and girls were lined up. The first row was meant for the girls. The second row accommodated the two newcomers. The third and fourth rows were meant for the senior boys.

The Mass began.

The senior students were quite familiar with the rubrics. They knew what exactly to do. They had been trained well. After the gospel reading and the sermon, one of the senior students prompted Sam to remove the lectionary from the lectern and place it on the inside table. Sam carried the lectionary solemnly and placed it on the inside table where the chalice was kept. He wanted to ring the bell during the elevation but it was the prerogative of the seniors. So, he kept quiet.

During communion, he was asked to go with a nun to distribute communion to the womenfolk. But she preferred an altar girl.

Sam did not have any major assignment that Sunday. But still he was thrilled.

Six days rolled by. It was Saturday.

Sam went to the church and met the deacon after the evening service and expressed his desire to serve as an altar boy the following day. The deacon did not commit himself.

Sam carried the lectionary solemnly and placed it on the inside table where the chalice was kept.

On Sunday, Sam went to the church quite early. He was at the sacristy thirty minutes before the Mass began. Only the sacristan and he were there. He requested him for a vestment. He told him to wait till the deacon arrived. But Sam ignored him and put on the vestment.

The deacon arrived 15 minutes later along with two altar boys. “Sam, who asked you to put on the vestment?”

“Sorry, Brother. But please allow me to be an altar boy today.”

The deacon was angry but didn’t want to make a scene, for most of the pews had already been occupied and there were easily more than one hundred people inside the church.

He told Sam in a firm voice: “Don’t enter the sacristy hereafter without my permission.”

The issue was settled.

* * * * * * * * * * *

During Christmas holidays the parish priest organized a vocation camp. It was meant exclusively for the altar boys of that diocese. During Mass, he spoke about God’s call and requested the parents to send their sons for the camp. It was a one-day camp and was meant for high school and higher secondary school students. Some 60 altar boys from different parishes were expected. The camp would start at 9 am and end at 6 pm with a holy Mass celebrated by the bishop.

Sam had always wanted to become a priest. In fact, he had told his classmates that his dream was to be ordained a priest and become the principal of their school. He wanted to be known as Rev. Fr. Samuel, Principal, St. Jude’s Higher Secondary School.

Without consulting his parents, he gave his name for the vocation camp.

When his father came to know about it, he said to him: “Sam, the province doesn’t have an inclusive policy. So, it’s better not to go.”

Sam didn’t understand what he meant by an inclusive policy. But he pleaded with his father: “Dad, please allow me to attend this camp. It’s just a one-day camp and is being organized in our church.”

His mom intervened: “Let him attend the camp. Just for the experience.”

“But we can’t fight against the congregation’s policy of not admitting ‘single child’ into their novitiate, can we?” his father tried to reason out.

That Sunday after Mass, Sam told the parish priest that his parents, especially his father, have asked him to withdraw his name from the list of participants.

A few days later, the parish priest came home unannounced. He told Sam’s father, “Vocation is God-given. He decides. Who are we to act against His will?”

The discussion lasted nearly twenty minutes.

Eventually, Sam’s dad agreed to send him for the vocation camp.

* * * * * * * * * * *

Thirty-five years later.

It was Fr. Samuel’s silver jubilee celebrations of his priestly ordination.

His parents were seated in the first row. They looked happy and grateful.

During the felicitations, the Provincial, the former vocation promoter, declared, “Please send your son, even if he is the only child of your family, to serve God. He will reward you a hundred-fold.”

He continued in a voice tinged with remorse: “Because we were adamant in the past and held on to a policy of not admitting ‘only child’ into our novitiate, we lost many a vocation.” He looked knowingly at Sam’s father and he quickly wiped the tear drops and looked away.

The Provincial concluded: “When God calls, who is man to ignore that call?”

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Lessons for governments and leaders

By Josh B. Niraula

On 8 September 2025, Nepal’s Generation Z launched a movement that shook the nation’s soul. Sparked by a government ban on social media, it grew into a powerful demand for justice, an end to corruption, and a call for dignity. Marked by courage, hope, and heartbreak, this uprising reshaped Nepal’s future and sent a global message: honor a generation’s dreams, or risk losing their trust in leadership and institutions.

A Digital Gag Sparks a Revolution: In early September 2025, as monsoon rains faded and the Himalayas sparkled over Kathmandu Valley, Nepal anticipated Dasain, its most cherished festival. Businesses hoped for a tourist surge to bolster the fragile economy. But on 4 September the government imposed an indefinite ban on major social media platforms, aiming to silence critical voices of the youth.

For Nepal’s Gen Z, social media was more than a pastime; it was a vital tool for digital business, organizing, sharing uncensored information, and exposing corruption among politicians and privileged. “Nepo Kids”, thriving in a rigged system, feeling trapped by inequality and often forced to seek work abroad, the youth saw the ban as an attack on their ability to speak truth to power.

Undeterred, tech-savvy youth adopted VPNs and secure messaging apps to coordinate resistance. They planned a massive protest on 8 September 2025, moving their message from the digital sphere to the streets of Kathmandu and beyond. This marked a turning point in Nepal’s political history, shifting from online dissent to physical resistance.

From Hope to Heartbreak: On 8 September, thousands of Gen Z gathered peacefully at Maitighar Mandala, near Kathmandu’s Jesuit-run St. Xavier’s Campus, a symbolic protest ground. Their banners, songs, and chants carried a dream of a fair Nepal. This leaderless movement, amplified by street art and memes, urged, “Hear us. Trust us. Let us rebuild.” But the State responded brutally, with police using tear gas, rubber bullets, and live ammunition, killing 21 young protesters.

Marked by courage, hope, and heartbreak, this uprising reshaped Nepal’s future and sent a global message: honor a generation’s dreams, or risk losing their trust in leadership and institutions.

On 9 September, grief and fury over the deaths of young lives fueled nationwide protests. Ordinary citizens joined, and violence erupted all over the country. Government landmarks like the Parliament, historic Singha Durbar Secretariat , and the Supreme Court were set ablaze. Political leaders’ homes, police stations, upscale businesses, and luxury hotels like the Hilton and Hyatt were looted and burned. One police officer was killed, many were injured, and over 14,000 prisoners escaped jails, which added to the panic. By day’s end, over 50 more young lives were lost, with more than 1,000 injured nationwide.

The Prime Minister and cabinet fled in military helicopters. A former Prime Minister and his wife were attacked in their well-guarded mansion. Their hidden wealth was exposed before it was burned. A military helicopter rescued them from the mob. These acts reflected years of rage against a system shielding the powerful while the poor suffered.

Suspicions arose that fringe groups or external agitators infiltrated the protests, escalating violence with planned fires and home-made weapons, risking the movement’s peaceful intent and blurring the line between justice and chaos.

A Vision for a New Nepal

The uprising forced major changes. The Prime Minister and Home Minister resigned, the Parliament was dissolved, and Sushila Karki, Nepal’s first female Supreme Court Chief Justice, aged 72, led a transitional government. Gen Z didn’t just topple a government; they proposed a bold vision for Nepal, which includes:

– Radical Political Reform: A constitutional overhaul for a directly elected Prime Minister or President to ensure stability and accountability.

– Justice for Victims: Independent investigations into protester deaths, prosecution of those responsible, and reparations for families.

– Crushing Corruption: Merit-based systems to dismantle privilege and nepotism.

– Youth at the Table: Meaningful roles for young people in shaping Nepal’s future.

– Economic Hope: Policies to create jobs, reducing the need to migrate abroad.

– Digital Freedom: An unassailable right to free speech online.

– Transparent Governance: Fair elections within six months to restore faith in democracy.

Jesuit schools, with their long-standing legacy of commitment to social justice, are uniquely positioned to mentor and nurture a new generation of principled young leaders capable of fighting for genuine reform without resorting to the violence and destruction that nearly consumed the nation.

After extensive consultations with Gen Z leaders, Prime Minister Sushila Karki assembled a respected cabinet of distinguished bureaucrats, engineers, lawyers, a prominent TV personality, and a Ramon Magsaysay Award laureate. The interim government scheduled elections for 5 March 2026, confronting the formidable challenge of restoring stability and rebuilding trust in a fractured nation.

A Global Wake-Up Call: Nepal’s uprising offers global lessons:

– Youth Are Unstoppable: Educated and digital, Gen Z will confront injustice. Governments ignore them at their peril.

– Institutions Are Fragile: Without trust, democratic pillars crumble.

Nepal’s Gen Z uprising has inspired youth worldwide, from Asia to Latin America, warning that neglecting their dreams risks unrest, while uplifting them can reshape societies.

A Moral Mandate for Faith Communities: For faith communities, particularly the Catholic Church and its Jesuit educational institutions, the events in Nepal constitute a direct call to action. They recognize that rampant corruption represents a structural sin that systematically strangles hope and denies justice. These institutions are morally obligated to stand in solidarity with the youth, helping to channel their righteous anger into organized, nonviolent avenues for change, amplifying their demands for accountability, and fostering essential national dialogue.

Jesuit schools, with their long-standing legacy of commitment to social justice, are uniquely positioned to mentor and nurture a new generation of principled young leaders capable of fighting for genuine reform without resorting to the violence and destruction that nearly consumed the nation.

A Hopeful Path Forward: Nepal’s Gen Z uprising shows the unbreakable spirit of a generation refusing to be overlooked. Ignoring their dreams risks turmoil; embracing their vision offers a chance for justice and dignity. By standing with youth, we can build a future where every voice will matter. The time to act is now: let justice rise.

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By M. Arockiasamy Xavier, SJ

Even now in India you can hear allegations like, “Christians were against the Indian Freedom struggle”, “Christian educational institutions always supported the British.” Nothing can be farther from the truth and these are false allegations, and long-held stereotypes, repeated for the sake of sectarian politics.

Let me, in this article, highlight the often-overlooked contributions of Christian Educational Institutions (CEIs) to India’s National Movement. Christian individuals and institutions played voluntarily an active role in the freedom struggle, underscoring the pluralistic character of the nationalist movement. Historical records affirm the Christian community’s meaningful engagement and their active and voluntary participation in the freedom struggle.

During India’s transformation into a unified nation all major communities, including Hindus, Muslims, Sikhs, Dalits, Adivasis, and Christians, played vital roles. Though Christians comprised less than 0.79% of the population at the time, their role was significant. At the 1887 Madras session of the Indian National Congress, 35 of 607 delegates (approximately 2.5%) were Christians. Notably, several early Congress leaders and presidents, such as W.C. Banerjee, George Yule, William Wedderburn, and P. Anand Charlu, were either Christians or closely associated with Christian institutions, highlighting the community’s early involvement in shaping the nationalist agenda.

Christian Educational Institutions (CEIs): Originally founded by missionaries from Europe or religious congregations, whose members came from Europe, to spread Western secular English education, these institutions inadvertently became incubators for Indian nationalism. Because of their emphasis on secular and value-based education, CEIs provided fertile ground for liberal and democratic ideals, nurturing the intellectual framework of the independence movement.

CEIs contributed in multiple ways: – Offering philosophical and intellectual foundations for nationalism – Encouraging democratic and ideological debates at the national level – Advocating publicly for India’ rights to self-determination  – Instilling nationalist values in students – Mobilizing Christian leaders for both passive and active resistance – Supporting Constitutional democratic development.

These institutions produced numerous Indian Christian patriots, intellectuals, and student activists. Their participation was not incidental but stemmed from a deep-rooted sense of national identity and commitment to democratic ideals. Contrary to the perception of aloofness or colonial loyalty, archival sources and records provide substantial evidence of educated Christian involvement in both grassroots activism and intellectual leadership of the freedom movement.

Christian individuals and institutions played voluntarily an active role in the freedom struggle, underscoring the pluralistic character of the nationalist movement.

Colleges like Madras Christian College and St. Xavier’s College, Mumbai, became hubs of nationalist awakening. Satyamurti credited institutions such as Madras Christian College for shaping their public service ethos. A 1920 article in the Madras Christian College magazine praised the movement as a bold application of Christian values – particularly self-sacrifice and discipline as Jesus taught in his Sermon on the Mount.

Students wore khadi, joined protests, debated political issues, and passed resolutions supporting Indian independence. College principals such as R.S. Macnicol, A.G. Hogg, and A.J. Boyd fostered open political dialogue on campus. National leaders like Rajaji and S. Satyamurti were frequently invited to speak, reflecting the institutions’ openness to political engagement. CEIs were also instrumental in initiating debates on democracy and self-rule. 

Christians in the national movement: By 1910, Christian leaders like Fr. E. Greaves envisioned Indian Christians as active participants in the national movement. Missionaries such as C.B. Young of St. Stephen’s College condemned the Jallianwala Bagh massacre in strong terms, invoking Christian principles of justice and compassion. British figures like Jack C. Winslow worked to inform UK audiences about India’s aspirations for self-rule. Christian intellectuals increasingly justified movements like Non-Cooperation. J.C. Kumarappa aligned Gandhian economics with Christian ethics and made lasting contributions to the movement’s economic thought. Local dynamic leaders such as J.P. Rodriguez and Chevalier J.L.P. Roche Victoria mobilized grassroots support using regional languages and established the ‘National Christian Volunteers Army’ in Southern Tamil Nadu.

Christian leaders like G.B. Halstead, Prof. Saldanha, Prof. J.P. Joshua and C.J. Varkey strongly advocated Christian participation in the freedom movement. Activists like Masillamani and Jebamani Masillamani blended Christian faith with Gandhian activism, participating in the Salt Satyagraha and Quit India Movement, even facing imprisonment. K.T. Paul, who became General Secretary of the Y.M.C.A. in 1916, S.K. Datta and V.S. Azariah formed a trio, who were credited with instilling nationalist spirit in the Christian community.

Call to love the country: Missionaries like Rev. T.E. Slater, C.F. Andrews, and E. Greaves encouraged Indian Christians to support the Congress and oppose colonial injustice. C.F. Andrews, a close associate of both Gandhiji and Tagore, urged Christians to love their country with “the love of Christ,” believing that Christian ethics naturally aligned with Gandhi’s principles of justice and non-violence. Missionaries like W.E.S. Holland endorsed Gandhian methods as being consistent with Christian ethics, urging Indian Christians to align with the nationalist cause.  

Christian educational institutions produced numerous Indian Christian patriots, intellectuals, and student activists.

Christian associations: Several Christian organizations such as Christian Patriot Group of Madras, and Indian Christian Association supported the cause of India’s freedom. Indian Christian leaders such as Peter Paul, Joseph Baptista, and Christudoss Paul were involved in early Congress activities. Rajkumari Amrit Kaur, a close aide of Gandhiji, was a Christian who worked as his secretary for 16 years and became a strong voice for democratic values and women’s rights.

From the 1870s onward, Christian-educated Indian leaders established several associations to resist colonial rule and assert national identity. Examples include the Bengal Christian Association (1868) and the Madras Native Christian Association (1888), both of which fostered unity and civic engagement among Indian Christians. Prominent leaders like Kali Charan Banerjee, founder of Christo Samaj, and Vengal Chakkarai, a Madras Christian College alumnus and editor of Christian Patriot, emphasized the compatibility of Christian faith with Indian nationalism. The Young Liberals League led by Chakkarai reconstituted itself as the South Indian Christo Samaj.

Political organizations such as the Kanara Indian Christian Civil League (1925) and the Nationalist Christian Party, founded by Joachim Alva in 1930, were active in mobilizing support. Leaders like Violet Alva, Alice Frances Alvares, and F.L. Silva galvanized public opinion, especially among Catholic women and youth, reinforcing the idea that Christians could be both devout and nationalistic.

Use of print media: Christian nationalists used the print media strategically. Journals like Christian Patriot, Satyagrahi, and Independent became vehicles for promoting India’s right to self-determination. Figures like George Joseph, editor of Young India and J.C. Kumarappa, Gandhi’s economic advisor and editor, exemplified Christian intellectual leadership and were imprisoned for their writings. Journals like Suthanthira Veeran (Tamil) and Village India promoted swadeshi ideals, demonstrating that Christian engagement in nationalism extended beyond elite urban circles into rural activism. 

Church leaders: Catholic ecclesiastical leaders, including Bishop Tiburtius Roche SJ of Tuticorin, publicly supported India’s democratic ambitions asserting, “As an Indian, I support all the aspirations of the nationalist leaders.”  Fr. Jerome D’Souza, a Jesuit priest, then Principal of St. Joseph’s College, Tiruchirappalli, supported nationalist leaders like Rajaji, even using his influence to assist them during imprisonment. Later he became a member of the Constituent Assembly, and played a key role in framing the Indian Constitution. He championed religious freedom, minority rights, social justice, and reservation policies – advocating an inclusive, democratic vision of India.

Tensions:  During movements like Quit India, sometimes student activism inevitably led to disciplinary actions, including expulsions. Furthermore, fears of marginalization and religious fundamentalism created dilemmas for some Christians, limiting their involvement at certain junctures.

In conclusion, Christian Educational Institutions played a catalytic role in nurturing  a generation of Christian nationalists. They cultivated critical thinking, civic responsibility, and patriotic values, providing platforms for those in the national movement. Despite pressures from colonial authorities – who monitored CEIs and threatened punitive actions like grant withdrawals or missionary visa cancellations – many Christian educators and leaders persisted in their patriotic efforts to see India emerge as a free, democratic country.

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By Sahayaraj J. Stanley, SJ

The Gospel of John begins with, “In the beginning was the Word.” Today, one could say, “In the beginning was the Code.” Code has become the fundamental building block of our modern reality. The code has become the DNA of artificial intelligence (AI) programs.

This code holds immense power: it can humanise our universe, yet it also hangs over humanity like a Damocles’ sword, capable of destroying us and our world. Humanity’s deepest dream is to live in peace and prosperity. In Hebrew, this is ‘Shalom’ – a concept encompassing tranquility, blessing, and wholeness. The prophets taught that peace is the work of justice (opus justitiae pax).

The critical question is: Can AI be humanised to serve humanity and foster peace, rather than endanger it?

AI and War: The advancement of AI in warfare is transforming wars and conflicts. Nations are stockpiling AI-powered weapons, such as drones and autonomous killing machines. Reports detail the Israeli military’s use of the ‘Lavender’ AI system in Gaza, where algorithms were used to identify targets, blurring the lines of moral and legal accountability. One officer stated the soldiers had more faith in a ‘statistical mechanism’ than in a soldier.

Countries worldwide are racing to weaponise AI, with the US, UK, China, and Russia making significant investments. The rise of ‘killer robots’ raises urgent ethical questions, particularly their inability to reliably distinguish between combatants and civilians, heralding what some call AI’s ‘Oppenheimer moment.’

AI for peace and security: Despite its dangers, AI also holds promise for peace-building. Data gathered for military purposes can also be used for conflict resolution. In Africa, AI has been used to: – Detect evidence of war crimes in Darfur via satellite imagery -Warn communities of militia attacks in the Democratic Republic of the Congo using mobile networks –  Organize social movements for justice and publicize human rights abuses via social media.

As Baruch Spinoza noted, “Peace is not merely the absence of war but a virtue, a state of mind rooted in benevolence and justice. The United Nations and other institutions are spearheading initiatives to use AI for peace, with UN Secretary-General António Guterres warning that “Humanity’s fate can’t be left to algorithms.”

The Vatican’s doctrinal note Antiqua et Nova emphasises that with increased technological power comes greater human responsibility to ensure that humanity becomes “truly better.”

AI and counter-terrorism: While movies like Mission: Impossible depict rogue AI, real-world international bodies are using AI to combat terrorism. The U.N. Counter-Terrorism Office reports that machine algorithms can detect and remove terrorist internet content within 15-20 minutes. Quantum computing and AI accelerate information processing and are used now to trace terrorists, and blockchain technology is being explored to identify terror financing. These tools help identify and respond to risks before they become severe.

Hate speech and AI: Hate speech, a poison to societal peace, is being amplified by AI. Hate speech is rampant, particularly in political arenas like India, where reports indicate a 74% jump in 2024, often targeting minorities.

Political parties use dedicated IT wings and AI tools to generate and disseminate fake news and polarising content via social media, effectively “manufacturing consent.” AI- powered deepfakes and bot networks spread hatred faster than humans, destroying truth and peace. In response, initiatives like the ‘Helios’ software, developed by IIT Patna, use AI and natural language processing to detect and sanitize hate speech online. Such tools are crucial for protecting gullible populations and upholding human rights.

Human rights and AI: Peace and human rights are deeply intertwined. Blatant violation of human rights endangers peace. In India, despite constitutional guarantees, violations like police brutality, caste discrimination, and gender violence persist.

AI tools are increasingly used to expose these abuses globally. Satellite imagery and deep learning have been used to detect mass graves in Burundi, track Boko Haram brutalities in Nigeria, and support cases at the International Criminal Court. Human rights organizations  like Amnesty International are creating programmes to harness AI.

At the same time AI-driven surveillance often targets the poor and vulnerable, systematically abusing their rights for corporate or state interests.

Climate changes and AI: Climate change is a major disruptor of peace, forcing mass migration as people flee uninhabitable lands. The role of women, crucial to ecological sustainability in rural societies, is often rendered invisible by profit-driven corporate systems – a phenomenon Vandana Shiva calls ‘maldevelopment.’ AI offers tools to combat climate change and thus promote stability. It enables near-accurate weather forecasts, maps deforestation, helps recycle waste, and aids industry decarbonisation. Drones are transforming farming in India. As peace scholar Johan Galtung argued, environmental degradation is a form of structural violence. Addressing climate change with AI is, therefore, directly addressing issues of justice and peace.

Peace & AI: Some ethical concerns:

a. Conscience and the Heart: Can a machine have a conscience? The debate continues, with some, like former Google engineer Blake Lemoine, claiming AI has attained sentience. Theologian Peter J. Bellini argues that while machines may surpass human  cognition, they cannot truly attain human-like consciousness, which is unique to humans made in the image of God. Peace ultimately stems from the human heart.

b. Humanising AI: Legal and Ethical perspectives: There is a growing push to regulate AI. The European Union’s AI Act and the Vatican’s new ‘Guidelines on Artificial Intelligence’ are early examples. The Vatican’s doctrinal note, Antiqua et Nova emphasises that with increased technological power comes greater human responsibility to ensure that humanity becomes “truly better.”  Humanising is a moral imperative. Philosopher Emmanuel Levinas grounds ethics in the ‘face-to-face’ encounter with the Other. Modern AI warfare, where operators pilot drones from thousands of miles away, eliminates this human contact, drastically reducing the sense of culpability and responsibility.

c. AI for communities fighting against capitalism: AI is not solely a tool for the elite. It can be used to empower vulnerable communities, helping to preserve endangered languages and cultures through ‘Culturally Intelligent AI.’ However, most AI is currently controlled by capitalist entities (the FAANG companies) that thrive on surveillance, which helps them optimize profit and exploit labour.

AI is not solely a tool for the elite. It can be used to empower vulnerable communities, helping to preserve endangered languages and cultures.

Scholar Dan McQuillan, in his work, Resisting AI, calls for an anti-fascist approach to AI. He argues that predictive algorithms act as a mechanism of ‘state racism,’ dividing resources and identifying some people as worthy and others as drains. He advocates for collective solidarity, grassroots technology, and a solidarity economy as an antidote to capitalistic AI, requiring a radical rethinking of how these tools are employed.

Conclusion: Coding is the DNA of our digital age. As software engineer Martin Fowler said, “Good programmers write code that humans can understand.” This can be infused with an ethical meaning: there is no neutral code. Code must be written with care for human well-being.

The Gospel offers a model for contextual meaning that helps people flourish. Humanity’s quest for power through technology echoes the temptations of Babel and the Golden Calf. What we need is a ‘New Pentecost’ – a language and syntax written in the code of love, understanding, and cooperation. The ‘bugs’  of violence and injustice must be “patched” with fixes that promote peace.             Humans must write programmes for human wellbeing. In this machine age, we must harness our imagination and creativity to promote peace. While violence is amplified through machines, peace can also be planned and executed through them. The central question remains: Will our code serve the powerful, or will it bring about peace in our world – peace for all humans? The answer depends on our will to change.

(This article is a summary of the paper presented by Sahayaraj J. Stanley, SJ at the AMTI Conference, Trivandrum, in October 2025.)

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By Fio Mascarenhas, SJ

At Christmas we celebrate the incredible fact that the second person of the Holy Trinity became a human person. But many Catholics still look one-sidedly at the Founder of Christianity – as someone Divine – but Jesuit spirituality focuses on helping all to improve our relationship with the real Jesus – the Human-Divine “Son of God,” and “Son of Man.”

The rich Gospel of St Luke, the evangelist par excellence, presents the human face of Jesus in a most lovable way. We fully believe that Jesus is a Divine Person who, about 2000 years ago, by God’s will, obediently became a Human Person; and that after about 3 years of endearing ministry in the Palestine of those days (Galilee, Samaria and Judea), he willingly died on the Cross to save humanity, and was raised again three days later on Easter Sunday. Therefore, he has been constituted the Savior and Lord of all peoples, to whom every person must “bend the knee” in worship, and joyfully proclaim “Jesus is Lord, to the glory of God the Father.” 

But perhaps most disciples have forgotten (in practice at least), that Jesus is also, a wonderfully Human Person, our very own elder Brother and that our vocation and mission is to manifest to the world that Jesus is my personal model in life by trying to pattern my mindset, my values, and my inter-personal relationships on this human Jesus’ mindset and relationships. 

Let us take “a fresh look” at this Jesus, at our truly human brother. Did he laugh often? Did he cry? Did he get angry often? Did he enjoy being with people? Did he actively reach out to the needy? Did he ever experience great fear – when, where, of what? Did he have close friends – both female and male? Was he dim-witted or intelligent? What about his character – was he a weak person, or was he a trustworthy leader of excellent character? 

Perhaps most disciples have forgotten that Jesus is also a wonderfully Human Person, our very own elder Brother.

For a Christian, to take Jesus as Model means not just manifesting piety, or religious fervor, or charismatic gifts, but it means growing up to become a person of “Christlike character.” St Paul chose this very word to refer to the work of the Holy Spirit in a Christian: “Suffering produces character, and character produces hope, and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us” (Rom 5:3-5). A major part of the Holy Spirit’s activity in ‘Jesus the Human Being’ was the fashioning of his sterling character: “Jesus increased in wisdom and in years, and in divine and human favor” (Lk 2:52, also 2:40). This means that Jesus, in his humanity, was being continually empowered by the Spirit to become mature in his special messianic character. 

To form Jesus’ character, the Holy Spirit needed, and generously received, Jesus’ personal cooperation: his intense personal prayer life – daily seeking to be alone with his Father for hours at a time early in the morning or late into the night – his 40 days in the desert struggling against worldly temptations; and his frequent “pondering” on the word of God as found in the OT. In fact, Jesus became so familiar with Scripture that he was able to quote spontaneously from it as occasion arose – in the Nazareth synagogue “he unrolled the scroll and found the place where it  was written” about his mission (Luke 4:17); when asked about divorce he at once quoted from Genesis (Mark 10:5-9); and in the Sermon on the Mount (Matt chapters 5-7) he quoted from the Mosaic Law but ended by asserting something quite new, “But I say to you…” etc, etc. 

Today too, God’s Spirit is hard at work, trying to fashion the character of every human being, for in the final analysis, what the Spirit wants is to recreate the whole world of human behavior, for God’s greater glory. St John Paul II explained well:  “The Church is supremely aware of the reality of the inner man, of what is deepest and incorruptible. Under the influence of the Holy Spirit, this inner ‘spiritual’ man matures and grows strong …The hidden breath of the Divine Spirit enables the human spirit to open in its turn before the saving and sanctifying self-opening to God. Through the gift of grace, man enters a ‘new life,’ ‘he lives according to the Spirit’ …The Triune God transforms the human world from within, from inside hearts and minds …and enables man ever more fully to find himself through a sincere gift of self” (1986 Encyclical, The Lord and Giver of Life, n.58). 

These words of Pope St John Paul II are true not just in a general way but firstly, about the work of the Spirit in the human Jesus – about his growth “in stature, and wisdom, and in divine and human favor.” 

Did he laugh often? Did he cry? Did he get angry often? Did he enjoy being with people? Did he actively reach out to the needy? Did he ever experience great fear – when, where, of what? Did he have close friends – both female and male?

Therefore, in our quest for the real flesh-and-blood Jesus, let us look with fresh eyes and new insight at the many Gospel passages which we may have read before, but perhaps only superficially. Let us read them again slowly, contemplating the scenes using ‘application of the senses,’ entering into the feelings of Jesus as he interacted with the different persons mentioned in this or that passage, and so capture the richness of each Gospel encounter. 

Yes, the wonderfully human Jesus is waiting to be discovered by more Catholics, and more Jesuits. Wouldn’t you like to be one of them?  As a first exercise, re-read slowly the comic story of Jesus and Zacchaeus, and have a good laugh at the way St Luke presents the encounter! Also ask yourself, Did Jesus use an angry, scolding voice when he said to Peter, “Why did you doubt!?” etc. etc… And to Thomas, “Put your hand in here…”? etc., etc… And to the woman accused of adultery: “Go and sin no more!” etc, etc.

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Nehru talks to children on Children’s Day

By P.J. Sam Alexander, SJ

(India’s first Prime Minister, Jawaharlal Nehru, wanted his birthday, 14 November, to be celebrated as Children’s Day. What if he were to address children all over the world on Children’s Day? P.J. Sam Alexander, SJ thinks this is what he will say.)

Children, today is your day—Children’s Day—but it is also a moment for reflection. I wish to speak to you not merely as a former Prime Minister or historian, but as someone who believes deeply in the promise and power that rests within each of you. You are the architects of tomorrow, and your choices today will shape the world you inherit.

I have often written to my daughter, Indira, to awaken curiosity, courage, and compassion in her heart. Today, I address you all in the same spirit. But I must speak frankly, for the world you live in now offers not only opportunities but also peril. Studies show that empathy, respect, and moral responsibility among youth are sometimes declining, linked to a mercenary focus in education, excessive digital influence, and rapid societal changes (ResearchGate, 2022; Rajput & Singh, 2023).

Yet this is not a cause for despair. Rather, it is a call to action. True education is not merely about memorising facts—it is about understanding, questioning, and forming your own informed opinions. It is about growing into courageous, thoughtful, and compassionate human beings.

Let me share five lessons that will help you navigate life, avoid its traps, and embrace your highest potential.

1. Be Curious Explorers of Our World

Do not confine yourselves to narrow boundaries. I once told Indira: “I dislike very much boys and girls learning the history of just one country… But history is one connected whole and you cannot understand even the history of any one country, if you do not know what has happened in other parts of the world” (Nehru, Glimpses of World History).

True education is about growing into courageous, thoughtful, and compassionate human beings.

Children, the world is full of knowledge – but it is also full of misinformation. Digital media can mislead you, presenting mere opinions as facts and fostering division. Be curious explorers: question everything, analyze carefully, and form your own informed opinions.

Seek understanding, not simply consumption. And in your explorations, let empathy guide your interactions, for every person is part of your shared human story.

2. Let Love Inspire Courage and Honesty

Your parents are your first teachers. I wrote to Indira: “Never do anything in secret or anything that you would wish to hide. The desire to hide anything means that you are  afraid, and fear is a bad thing and unworthy of you. Be brave, and all the rest follows.” (Nehru, Glimpses of World History).

Children, drugs, peer pressure, and the temptation to follow false paths can threaten your integrity. Let the love of your parents inspire you to be honest, courageous, and morally upright. Share your struggles with them, seek guidance, and act with clarity. True strength is found not in avoidance but in confronting fear, speaking the truth, and standing firm in what is right.

3. Challenge Your Teachers and Cultivate Your Scientific Spirit

Science and rational thought are essential to solving society’s greatest challenges: “It is science alone that can solve the problems of hunger and poverty, of insanitation and illiteracy, of superstition and deadening custom and tradition…” (Nehru, The Discovery of India).

Yet too often, education today is reduced “merely to scoring good marks” (ResearchGate, 2022). Do not accept this limitation. Ask questions, explore ideas, and think critically. Let your learning illuminate truth, guide ethical choices, and empower you to face the challenges of misinformation, false narratives, and shallow knowledge. Science and curiosity are your shields and your lanterns.

4. Resist Hatred and Build a Nation of Tolerance

Division, prejudice, and individualism are growing threats. I have long observed: “The spectacle of what is called religion, or at any rate organised religion, in India and elsewhere, has filled me with horror and I have frequently condemned it and wished to make a clean sweep of it” (Nehru, The Discovery of India).

The traps of drugs, digital escapism, and isolation are real, but your moral courage can be stronger.

Children, your generation can reject isolation and narrow-mindedness. Social media, tribalism, and intolerance seek to divide us, but you have the power to stand for unity, equality, and compassion. Demand an education and a society that nurtures empathy, understanding, and cooperation. Build connections, resist hatred, and make tolerance your guiding principle.

5. Embrace Service and Confront Injustice

Evil unchecked poisons the entire system: “Evil unchecked grows, evil tolerated poisons the whole system” (Nehru, The Discovery of India)

Children, life is more than personal success. Confront injustice, resist selfish individualism, and embrace service. The traps of drugs, digital escapism, and isolation are real, but your moral courage can be stronger. Act with conscience, act for the greater good, and inspire others through integrity and compassion. Every act of honesty, empathy, and service strengthens society and builds a future worth inheriting.

Therefore, my dear children, I urge you to dream without fear, think with clarity, act with courage, and live with a heart full of compassion. Let the lessons of the past guide your steps, let purpose light your path today, and let hope and wisdom shape the world you will build tomorrow. The future stands open before you. Claim it with courage, nurture it with kindness, and fill it with the light of knowledge and humanity.

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My dear friends,

Won’t you like to listen to Jawaharlal Nehru, India’s first Prime Minister? Well, he speaks in the first article in this issue of INI, dated October-December 2025.

It comes to you on 14 November, which is celebrated all over India as Children’s Day. Everyone in India would know why this special Day is celebrated on 14 November, which happens to be the birthday of Jawaharlal Nehru, the first Prime Minister of India.

If India – unlike its smaller neighbours – has managed to survive as a secular democratic republic, it is mainly thanks to Nehru’s beliefs and actions as its first Prime Minister.  A tall leader who had a deep, genuine affection for children, he nurtured a profound connection with them. He remained a passionate advocate for children’s wellbeing and education.

Quite appropriately, therefore, this issue carries an interesting article by P.J. Sam Alexander, SJ who creatively imagines what Nehru would tell the children of India if he were to address them on Children’s Day. Jesuit Headmasters and teachers, who would like to address children on Children’s Day will find a lot of helpful material in this article.

What happened in the neighbouring Nepal on 8 September 2025 took the world by surprise. Josh B. Niraula, a senior educator who is well-connected to Jesuits, spells out, in an enlightening article, the reasons why Nepal’s youth revolted courageously on that day against the then Nepalese government. “Gen Z didn’t just topple a government; they proposed a bold vision for Nepal,” he says. He explains what lessons this spontaneous uprising of youth has for all countries and leaders. Does it have a message for the Church and the Jesuit institutions in Nepal? “For faith communities, particularly the Catholic Church and its Jesuit educational institutions, the events in Nepal constitute a direct call to action.” Read the article to know what he thinks they should do.

Not a single day goes by without someone talking of AI. In an article that summarizes a paper he presented at a conference for Moral Theologians in Kerala in October ’25, Sahayaraj Stanley, SJ shows how unscrupulous elements that aim at nothing but profit as well as people and organizations working for peace and human wellbeing are using AI. He calls upon all to begin using AI for peace, democracy and protection of our planet.

Arockiasamy Xavier, SJ, a professor of history and a writer, refutes the sinister allegations about the role of Christians and Christian institutions during India’s freedom struggle and shows how Christians and Christian educational institutions played a stellar, significant role in the non-violent movement to free India from the brutal colonizers who looted India.

This issue, released on Children’s Day, carries something unusual – a short story about a youth, who surmounts all obstacles to answer the call to priesthood and service.

The article by Fio Mascarenhas, SJ reminds us that while we celebrate in the joyous feast of Christmas the momentous event of God becoming man, we often forget that Jesus was fully and wonderfully human.

Let the articles in this issue help you celebrate children, youth and the God-Man!

– M.A. Joe Antony, SJ