QUESTION : According to a report by UCA News, at least 13 Catholic priests in India have taken their own lives over the past five years—approximately one every six months. Most of them were between 30 and 50 years old, and some left behind notes expressing deep mental anguish and inner conflict. Isn’t it time, then, to undertake a thorough revitalization of the lifestyle and pastoral culture of the Catholic clergy in India?
- Tomy Thomas
ANSWER : Saji Mathew Kanayankal CST
Although no comprehensive research or scientific study has yet been undertaken on the increasing incidence of suicide among Catholic priests in India, Church leaders are well aware of this serious concern, and a few initiatives have been introduced to address it. Regarding this issue, several facts have emerged—particularly concerning psychological disorders—but, in most cases, such conditions are identified only after the priests’ deaths. There are also certain allegations circulating in this regard, though they remain largely unaddressed and unconfronted. In his study, Stephen J. Rossetti observes that priests work an average of 63 hours per week, with 42.3% reporting feeling overwhelmed by their workload. Nevertheless, the overall level of burnout among priests remains relatively low, largely due to their personal sense of happiness. Priests who experience genuine joy in their vocation tend to enjoy inner peace and demonstrate lower levels of burnout. A study conducted in the United Kingdom confirmed that clergy stress and burnout are real phenomena and identified three principal dimensions for their evaluation: emotional exhaustion, depersonalization, and personal accomplishment. Since I have not noticed any recent empirical data regarding the psychological and spiritual well-being of priests in India, it is difficult to draw definitive inferences about their mental stress and inner conflicts. The following discussion, therefore, presents an analysis based on a few available studies from India and abroad, supplemented by my personal reflections.*
Spiritual Foundation and Its Challenges
Catholic priests are called to cultivate a deeply personal relationship with God, the heavenly Father, following the life and example of Jesus Christ. In their spiritual growth, priests recognize God as one who willingly enters into an intimate and sustaining relationship with them, accompanying them throughout their life’s journey. More than any other faithful, a priest is expected to experience God profoundly as a loving, comforting, caring, and protective presence.
In the Indian context, most priests develop such a personal attachment to God. A study conducted among Catholic priests belonging to various religious congregations across the South Indian states found that most participants exhibited a secure attachment to God. They maintained this closeness through personal prayer, meditation, Scripture reading, and the celebration of the Holy Eucharist. However, certain psychologists caution against an excessive emphasis on the emotional dimension of this relationship. According to ‘Attachment Theory’, the bond formed between an infant and the primary caregiver—who is consistently available and responsive to the infant’s needs—is essential for survival and development. The attachment figure functions as a source of safety and security; in moments of threat or anxiety, the child turns to this figure as a safe haven, and this assurance enables exploration and growth. Failure in this dynamic can lead to anxiety, insecurity, and eventual burnout.
Seminary culture requires reform to foster a healthier and more balanced understanding of priesthood. Genuine psychological assessment and mental health education should be integrated into priestly formation, moving beyond superficial evaluations to promote authentic self-awareness and emotional resilience. Finally, ongoing formation must be revitalized through regular opportunities for counselling, peer support, and emotionally safe spaces throughout a priest’s ministry. Such initiatives can cultivate a more holistic, compassionate, and sustainable model of priestly life.
In the aforementioned study, most priests demonstrated a secure attachment to God, whereas one participant reported an insecure attachment characterised by fear of facing God after death. He expressed anxiety that he might not have lived up to God’s expectations and feared divine punishment or condemnation. This finding parallels another study that found similar fears among certain devotees who dreaded encountering God after death. Such fear and anxiety can create a spiritual and emotional void that may contribute to psychological distress and burnout.
Catholic priests also occupy an important leadership role within society. Their vocation is understood not merely as a profession but as a divine calling and a lifelong commitment marked by theological reflection, meaningful service, and constant availability to others. They are often regarded as spiritual fathers and ministers of Christ, offering guidance, sacramental blessings, and pastoral care. A 2003 study in the United States found that individuals with mental health concerns contacted clergy for help more frequently than psychiatrists or general physicians.
However, the question arises: to what extent do priests themselves rely on others for their personal and spiritual well-being? A study conducted by PAROC Research Institute, Thrissur (the results of which are yet to be published), found that after ordination, only 55.3% of priests regularly sought the counsel of a spiritual director, while 44.4% did not seek such guidance at all. Moreover, 72.6% reported not having a permanent spiritual director. These findings highlight the need for serious reconsideration of ongoing priestly formation within dioceses and religious congregations. In another aspect of the study, 33% of seminarians reported not having close friends with whom they could freely share deeply personal matters. This lack of intimate personal sharing may have significant implications for the spiritual, emotional, and psychological well-being of priests.
Institutional Challenge
Another important area to be examined is the relationship between priests and their respective superiors. Studies in organizational contexts indicate that the manner in which messages are communicated—particularly when expressed aggressively—affects subordinates’ perceptions of their leaders, their job satisfaction, and the emergence of effective leadership. Aggressive organizational communication is typically categorized into two forms: ‘argumentativeness’ and ‘verbal aggressiveness’. Argumentative individuals “advocate positions on controversial issues and verbally attack the positions others take,” whereas verbal aggressiveness involves attacking a person’s self-concept rather than, or in addition to, their ideas.
A study among Catholic clergy and religious noted that, because of the vow of obedience, they are often discouraged from expressing personal opinions and may feel guilty when questioning or challenging decisions made by their superiors. Within the Catholic Church, it can therefore be difficult to express disagreement, dissent, or criticism toward a bishop or a major superior.
When priests die by suicide, the Church at every level should respond with openness and engage in systemic reform, rather than restricting responses to quiet mourning. While preserving its hierarchical structure, a more humane, empathetic, and generous approach from Church leadership could significantly strengthen the psychological well-being of priests. Recognising the heavy administrative responsibilities placed upon them, priests should receive adequate training or assistance in management and organizational skills.
In India, priests are expected not only to offer spiritual guidance but also to assist people with financial, personal, psychological, and material concerns. They are required to be patient, generous, and helpful in order to minister effectively. Diocesan priests are obliged to report to their immediate superior—either the parish priest (in parishes with multiple priests) or the diocesan bishop—while members of religious congregations are accountable to their higher superiors. Research also shows that ecclesiastical personnel who perceive their superiors as highly verbally aggressive or minimally argumentative tend to internalize problems, leading to psychological strain. Aggressive communication from superiors can result in “communicatively restricted organizational stress,” a condition in which subordinates experience stress but feel unable or unwilling to address it openly. In the Indian context, clergy perceptions of their superiors’ communication styles and their resulting occupational experiences are also influenced by broader cultural factors, including shifts toward greater individualism.
A study examining superior–subordinate communication among ecclesiastical personnel found that verbal aggressiveness in superiors was associated with negative organisational perceptions and experiences, whereas constructive argumentativeness correlated with more positive outcomes. It is noted that in India, hierarchical structures, centralised authority, and unequal power relations are widely accepted. Communication typically flows downward through the chain of command, and obedience to superiors is culturally reinforced. Traditionally, priests and religious have been content to be guided by their superiors, under the assumption that subordinates are to obey.
India has historically been regarded as a moderately collectivist society, where individuals act in accordance with group norms and values. However, recent observations suggest that Indian culture is gradually shifting toward greater individualism. This transition may influence ecclesiastical communication patterns, as individuals from more individualistic cultures tend to be less accommodating and less restrained in expressing disagreement or managing conflict.
Diminishing Moral Credibility
The Catholic Church, particularly in its formation of priests and its day-to-day administration, is often regarded as one of the most effective organizational systems in the world. It possesses a well-structured hierarchy, clearly defined roles, a distinct organizational culture, and members who exhibit varying degrees of satisfaction, motivation, conflict, and commitment. The processes of recruitment, selection, training, task supervision, and financial management are well organized, and the Church continually adopts new strategies to enhance priestly formation. Like other organisations, priests assume leadership roles as administrators of schools, hospitals, and other institutions; yet, unlike most other professions, their work extends deeply into the spiritual and personal lives of people. All their duties are performed under the authority and direction of their respective bishops. Until recently, the Church maintained a high moral standing in India. However, recent developments within the Church and society have posed serious challenges to its moral credibility, leading to confusion, indifference, dissent, and even a sense of emptiness among some priests.
In his study, Stephen J. Rossetti observes that priests work an average of 63 hours per week, with 42.3% reporting feeling overwhelmed by their workload. Nevertheless, the overall level of burn-out among priests remains relatively low, largely due to their personal sense of happiness. Priests who experience genuine joy in their vocation tend to enjoy inner peace and de-monstrate lower levels of burnout.
To address these concerns, the overall ambience of the Church must undergo renewal—particularly through a reorientation of the attitude and approach of the leaders. When priests die by suicide, the Church at every level should respond with openness and engage in systemic reform, rather than restricting responses to quiet mourning. While preserving its hierarchical structure, a more humane, empathetic, and generous approach from Church leadership could significantly strengthen the psychological well-being of priests. Recognising the heavy administrative responsibilities placed upon them, priests should receive adequate training or assistance in management and organizational skills.
Furthermore, seminary culture requires reform to foster a healthier and more balanced understanding of priesthood. Genuine psychological assessment and mental health education should be integrated into priestly formation, moving beyond superficial evaluations to promote authentic self-awareness and emotional resilience. Finally, ongoing formation must be revitalized through regular opportunities for counselling, peer support, and emotionally safe spaces throughout a priest’s ministry. Such initiatives can cultivate a more holistic, compassionate, and sustainable model of priestly life.
- *For the analysis of this topic I have used the following studies. Stephen J. Rossetti and Colin J. Rhoades, “Burnout in Catholic Clergy: A Predictive Model Using Psychological and Spiritual Variables,” Psychology of Religion and Spirituality (2013), 5/ 4: 335–341; Leslie J. Francis, Stephen H. Louden and Christopher J. F. Rutledge “Burnout among Roman Catholic Parochial Clergy in England and Wales: Myth or Reality?,” Review of Religious Research (2004), 46/1: 5-19; Sean M. Horan, Rebecca M. Chory and Peter Raposo, “Aggressive Superior-Subordinate Communication as a Predictor of Occupational Outcomes among Roman Catholic Sisters and Priests in India,” Communication Quarterly (2022), 70/3: 270-295 and Damián Picornell‑Galla and Eduardo González‑Fraile, “Burnout Syndrome Among Catholic Clergy: A Systematic Review” Journal of Religion and Health (2024), 63: 1830–1848.
