Individualism is a social theory that favours freedom of action for individuals over collective or state control. It emphasizes the moral worth of individual so much that it opposes any external interference from society upon one’s own interests. It upholds one’s independence and self-reliance in exercise of one’s goals and desires. In a word it is a theory that values “the right of the individual to freedom and self-realization.”

Evangelii Gaudium makes a highly perceptive comment on this theory: “The individualism of our postmodern and globalized era favours a lifestyle which weakens the development and stability of personal relationships and distorts family bonds” (# 67a). Moreover, it observes that with “its belief in the absolute rights of individuals” individualism is sure to lead to moral relativism. Besides, it is bound to promote a particular prejudice against the Church “as interfering with individual freedom” (# 64). In such a context the document states that “the pastoral activity of the Church needs to bring out more clearly the fact that our relationship with the Father demands and encourages a communion which heals, promotes and reinforces interpersonal bonds” (#67b). The document is realistic enough so as to reckon with the present state of affairs: “In our world, especially in some countries, different forms of war and conflict are re-emerging,” because of individualist approach. Even then, it contends, “we Christians (should) remain steadfast in our intention to respect others, to heal wounds, to build bridges, to strengthen relationships and to “bear one another’s burdens” (Gal 6:2). In corroboration it points out the fact “Today too, various associations for the defense of rights and the pursuit of noble goals are being founded.” This is indeed “sign of the desire of many people to contribute to social and cultural progress” (67c).

In sum, EG diagnostic of individualism contends that the theory (1) weakens personal relationship (2) breaks family bonds and (3) leads to moral relativism. As a remedial measure the document suggests (4) pastoral activity to be focused on a communion which heals, promotes and reinforces interpersonal bonds, (5) founding it on our relationship with the Father and (6) on people’s interest in social and cultural progress.

Now it is remarkable that Gandhi has something to say on each of the six points mentioned above. But before we go to see the parallel considerations, it is important to bear in mind that Gandhi valued the moral worth of individual, just as the theory of individualism upholds.

Thus, (1) in correspondence to EG’s emphasis upon the interpersonal bonds, Gandhi says: “I value individual freedom, but you must not forget that man is essentially a social being. He has risen to the present status by learning to adjust his individualism to the requirement of social progress” (VT 436-37). Gandhi considered the family bonds as thicker than any other human relationship, because it is based on love-force (Bose 21).

(2) As regards moral relativism Gandhi had this to say: “There is no absolute morality for all times. But there is a relative morality which is absolute enough for imperfect mortals that we are. Thus it is absolutely immoral to drink spirituous liquors except as medicine, in medical doses and under medical advice. Similarly it is absolutely wrong to see lustfully any woman other than one’s wife” (In Search I, 143).

(3) Evidently we cannot expect Gandhi to speak of ‘pastoral activity.’ But almost in parallel lines, Gandhi spoke about the role the educational system in inculcating the need of promoting familial/social bonds (Bose 283).

(4) Gandhi always held that ‘if we believe in God, not merely with our intellect but with our whole being, we will love all mankind without any distinction of race or class, nation or religion. We will be working for the unity of mankind. All men are brothers and no human being should be a stranger to another. The welfare of all, sarvodaya should be our aim. God is the common bond that unites all human beings. To break this bond even with our greatest enemy is to tear God Himself to pieces (AMA Brothers, vi).

(5) As regards the point that there can be no cultural progress with an individualist approach, Gandhi made this remark: “The Indian culture of our times is in the making. Many of us are striving to produce a blend of all the cultures which seem today to be in clash with one another. No culture can live, if it attempts to be exclusive (Bose 297-98).

Thus Pope Francis and Mahatma Gandhi corroborate each other in challenging individualism so that the real social dimension of humankind emerges with effulgence.