By Jose Kuttianimattathil
Rome, July 24, 2026: “What can I do?”
Many of us ask this question when confronted with injustice, the erosion of human rights, and the growing disregard for truth that we witness every day.
Too often, however, the question is not born of a desire to act but of resignation. We sigh, “Things have become so bad. Nothing is going to change. So why do anything?”
But is that a responsible answer? Is there really nothing that I can do?
There is, in fact, much that each one of us can do. We can wield what Mahatma Gandhi called “the most potent instrument of action.” What is this instrument, and how can we use it?
After leading India’s freedom struggle for more than three decades, Gandhi wrote as the nation stood on the threshold of independence:
“There is little doubt that India is on the threshold of achieving her long-cherished goal of political independence. Let our approach be prayerful. Prayer is not an old woman’s idle amusement. Properly understood and applied, it is the most potent instrument of action.” (Harijan, April 14, 1946, p. 80).
These words carry immense weight. Gandhi had marched, fasted, awakened public conscience, endured imprisonment, and devised countless strategies in pursuit of freedom.
Yet he insisted that prayer was not merely a path to personal holiness; it was a force capable of shaping society and history.
This conviction echoes the words of the psalmist: “Unless the Lord builds the house, those who build it labour in vain. Unless the Lord watches over the city, the watchman stays awake in vain” (Ps 127:1).
The renowned spiritual writer Anthony de Mello expressed a similar insight: “It is only at the end of this world that we shall realize how the destinies of persons and nations have been shaped, not so much by the external actions of powerful men and by events that seemed inevitable, but by the quiet, silent, irresistible prayer of persons the world will never know.” (Sadhana: A Way to God, p. 124)
Pope Francis, quoting saint Edith Stein who was executed in the Nazi concentration camp at Auschwitz makes the same point:
“The greatest figures of prophecy and sanctity step forth out of the darkest night…. Certainly the most decisive turning points in world history are substantially co-determined by souls whom no history book ever mentions.” (Gaudete et Exsultate, no.8).
History often celebrates visible leaders, but faith reminds us that hidden intercessors may also shape the destiny of nations. When we turn to the Bible, we have many examples of socio-political change and victory brought about through prayer.
The kingdom of Judah was threatened by a coalition of invading armies that it could not defeat militarily. Instead of relying first on military strategy, King Jehoshaphat proclaimed a national fast and assembled the people to pray (2 Chron 20).
They put their trust in God: “…we are powerless against this great horde that is coming against us. We do not know what to do, but our eyes are on you (2 Chron 20:12).
As the people marched out singing praises rather than attacking, the invading armies turned against one another, and Judah was delivered without battle.
In this case, prayer was the nation’s first political act. It did not encourage passivity but united the people, transformed fear into courage, and prepared the people for action.
A similar pattern appears in the story of Esther. Faced with the threat of genocide under the Persian Empire, she did not rush into political action.
Instead, she instructed: “Go, gather all the Jews … and hold a fast on my behalf” (Esther 4:16). Then risking her own life, she approached and presented her case before King Ahasuerus.
The result was that Haman’s plot was defeated and the Jews were saved. Prayer did not replace political engagement; it gave her the courage to undertake it.
The same is true in Israel’s battle against the Amalekites (Ex 17:8-16). Joshua fought on the battlefield while Moses stood on the mountain in prayer, supported by Aaron and Hur. Neither action alone was sufficient. Victory came through the union of courageous effort and faithful dependence on God. Prayer was not an alternative to action; it was the source of strength and guidance for action.
Pope Leo XIV expresses this beautifully in Magnifica Humanitas, his encyclical on human dignity and the common good in the age of artificial intelligence.
Reflecting on Nehemiah rebuilding Jerusalem, he writes: “Like Nehemiah, we too are called to unite listening and courage, prayer and responsibility, so that, even when a technocratic mentality or partisan interests seem to prevail, the human city may become a more fitting place to live.” (Magnifica Humanitas, no. 241).
Notice that prayer is not separate from responsibility. It is woven into the entire process of renewal.
Our reflection so far suggests that prayer truly is a potent instrument of action in the struggle against evil and in the pursuit of justice and peace.
Certainly, each of us can and should pray daily. It may even be meaningful to dedicate one day each month specifically to praying for justice and peace in our nation. The 15th or the 26th could serve as powerful reminders, recalling Independence Day and Republic Day.
Yet Scripture also reminds us that prayer is not merely individual. Moses was sustained by Aaron and Hur as he prayed (Ex 17:11–12), a powerful symbol of communal perseverance in intercession. Jesus himself promised: “If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven” (Mt 18:19).
Perhaps, then, the time has come to consider an All-India Prayer Movement for Justice and Peace. Such a movement would recognize that the challenges confronting a nation—corruption, injustice, violence, violations of human rights and social division—are collective problems that call for a shared spiritual response. It would foster perseverance, continuity, regularity and solidarity in prayer.
An All-India Prayer Movement for Justice and Peace would not be aligned with any political party or ideology, nor would it seek to replace civic engagement. Rather, it would be ecumenical and interreligious, rooted in humility, repentance, hope, and trust in God’s sovereignty.
It would encourage regular, disciplined prayer—in homes, churches, places of worship, schools, religious communities, and public gatherings—for leaders, activists, conscientization groups, the healing of divisions, the protection of the vulnerable, and for the growth of justice, integrity, and peace throughout the nation.
In this way, prayer would become a shared witness, reminding us that authentic political and social renewal is strengthened by spiritual support. Nation-building begins, not only in Parliament, but also in homes and prayer halls!
Perhaps such initiatives already exist in different parts of the country. If so, they could be connected in a broader network while respecting each group’s unique identity.
A Pan-India movement could inspire wider participation, deepen hope, generate greater enthusiasm and enable more people to feel that they are positively contributing to nation building.
This should be a movement led by the people, especially the young, and it needs only a few willing hands to begin. One small beginning could grow into something that resonates across the nation.
So, once again: “What can I do?” I can pray. I can join with others to wield “the most potent instrument of action” in the service of justice and peace.
Whether we approach the matter from faith, history, or human experience, one truth continues to emerge: prayer is not passivity. Properly understood and faithfully practised, it can become one of the most powerful ways in which we participate in the healing and transformation of our world.
Father Jose Kuttianimattathil is a Salesian priest. He is based in Rome and works at his congregation’s generalate for the Formation Sector of the Salesians of Don Bosco.