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Psychosocial insights from the birth of Our Lord Jesus for a world striving to uphold the sanctity of human life

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The Feast of Christmas celebrates a truth so immense that it redefines human destiny: ‘God’ became one like us – ‘man’! The Mystery of the Word made flesh, is not merely a Theological event but a profound psychological and social revelation – God’s declaration that every human life is sacred, meaningful, and loved. In a world fractured by moral confusion and disregard for the sanctity of human life, the manger of Bethlehem remains a radiant sign of Divine compassion. It is here that the Infinite stoops into the finite and the Creator embraces creation, proclaiming that human life, in all its vulnerability and beauty, is worthy of Divine presence.

The Sanctity of Human Life from Conception to Natural End

The union of Divinity and humanity begins in the womb of Mother Mary, sanctifying human life from its very conception. When the Virgin Mother of God gave Her ‘fiat’ – “Be it done unto me according to your word” (St. Luke 1:38) – the eternal Word took flesh, not as a fully grown man, but as an unborn child. In this Divine act, God consecrated the beginning of human life itself. Yet, in modern society, abortion has become one of the most tragic violations of this truth, as cultures normalize the destruction of the most defenseless among us. Pope Saint John Paul II, in Evangelium Vitae, warns that “the deliberate decision to deprive an innocent human being of his life is always morally evil.” Psychologically, the disregard for nascent life reflects a deeper crisis of empathy – a loss of the maternal and paternal instincts that affirm belonging, protection, and unconditional love. Each child, before birth, is already a bearer of mystery, carrying the light of Heaven into the world. The Birth of Our Lord reawakens humanity’s wonder before this Divine miracle, teaching that every unborn human life is already a word spoken by God – a sacred ‘yes’ that must be received with awe and gratitude!

The Divine becoming human also confronts another contemporary wound – the growing acceptance of euthanasia and the fear of frailty. In Jesus’ Birth, God embraced vulnerability; in His Passion and Cross, He sanctified suffering! Yet the modern world, obsessed with efficiency and comfort, sees suffering as meaningless, something to be eliminated rather than accepted. The Embodiment of God in human form teaches otherwise: to suffer is not to lose dignity, for God Himself chose to suffer. The Prophet Isaiah foretold: “He was despised and rejected by men, a man of sorrows and acquainted with grief” (Prophet Isaiah 53:3). Through this Divine solidarity, pain becomes redemptive, not meaningless! Psychologically, suffering invites empathy and relational depth; it becomes the crucible in which compassion is forged. The much-renowned psychiatrist and Holocaust survivor Viktor Frankl, after having endured the horrors of the Holocaust, observed that those who find meaning in suffering endure it with hope, while T.S. Eliot, a major figure in modernist poetry, in his work Four Quartets saw the fire of purification in human suffering. Thus, in the face of euthanasia, the manger and the Cross together proclaim that human life remains sacred until its natural end. The God Who lay helpless in the crib and hung powerless on the Cross teaches that vulnerability is not defeat but the most profound expression of Divine strength: “For when I am weak, then I am strong” (2 Corinthians 12:10).

The Call to Peace, Solidarity, and Embodied Presence

The angelic hymn on the first Christmas night – “Glory to God in the highest, and on earth peace to men of goodwill” (St. Luke 2:14) – proclaimed the dawn of peace. Yet even after twenty centuries, humanity continues to live amid conflict, war, and violence! Nations destroy one another; communities turn hostile; and even families are divided. Against this backdrop, God taking on human nature offers an alternative vision – peace through reconciliation! Jesus Our Lord does not impose peace by force; He brings it through forgiveness and love. The Catechism of the Catholic Church teaches that “Peace is not merely the absence of war but the work of justice and the effect of charity” (CCC 2304). Psychologically, violence often springs from fear, resentment, and unhealed trauma, while peace begins when empathy and dialogue replace aggression. The Birth of Jesus restores the possibility of genuine communion, reminding humanity that to see another person is to see a reflection of God! War begins when wonder dies – when humanity ceases to see the Divine image in the other. The Child of Bethlehem, Whose tiny hands were destined to bless the world, calls every heart to disarm itself and rediscover fraternity.

The manger of Bethlehem also reveals the Divine answer to the scandal of poverty and neglect. The Creator of the universe chose not a palace but a stable, not gold but straw – no roof above, no floor below! This radical humility proclaims that the poor are closest to the heart of God. Yet in a world of consumer excess, millions are even deprived of basic dignity – food, shelter, clothing, education etc. – as societies grow indifferent to the suffering of others. Jesus identified Himself with the poor when He said: “Whatever you did for one of the least of these brothers of mine, you did for me” (St. Matthew 25:40). The Enfleshment of God transforms this command into a living reality: God is hidden in the poor! Catholic social teaching too insists that the defence of human life includes the struggle against poverty, since destitution degrades the Divine image in humanity. Psychologically, neglect leads to despair and alienation; when people are unseen, their sense of worth erodes. Christmas restores dignity by revealing Divine presence particularly among the vulnerable and marginalized. Pope Francis of revered memory says, “The poor are the flesh of Christ.” Also English Literature has long understood this truth. In the famous Victorian novelist Charles Dickens’s A Christmas Carol, the hardened Ebenezer Scrooge learns that generosity restores his own humanity. His transformation mirrors the conversion the Divine descent into humanity demands of us all: from cold indifference to warm compassion. Bethlehem’s poverty thus becomes a lesson in solidarity – that true greatness lies not in wealth or power, but in humble, loving presence!

Finally, Heaven taking human form speaks powerfully to a modern challenge that is less material but equally dehumanizing: the technological eclipse of the human person! In this digital age, communication has expanded beyond imagination, yet authentic connection often diminishes. Technology, though a gift, risks reducing persons to data, relationships to screens, and values to algorithms! This new form of alienation threatens to erode empathy and moral depth. God becoming flesh is the Divine antidote to such disembodiment. Saint John the Evangelist thus writes in his First Letter: “What we have heard, what we have seen with our eyes, what we have looked upon and touched with our hands – this we proclaim” (1:1). Christianity is an ‘Incarnational Faith’, grounded in presence, touch, and encounter! Psychologically, real relationships require embodied interaction – the very realities our digital world often replaces with virtual substitutes. The famous Theologian Romano Guardini warned that as humanity learns to manipulate the world, it risks forgetting the mystery of being! God becoming human re-teaches the lost art of presence, reminding us that love must be tangible to be real. This insight demands reverence in every human encounter – even in the virtual realm. The Word became flesh, not code! He entered the texture of human life so that love could once again be experienced through the senses. In an age of artificial intelligence and digital abstraction, Christmas calls us back to reality – to the sacredness of embodied existence, where every person is a reflection of the Divine!

The Call to Transformation Having the ‘Manger’ as a ‘Mirror’

God made man thus remains a great moral and psychological proclamation of Christianity: that human life is holy because God has lived it. Against abortion, euthanasia, violence, poverty, and technological dehumanization, Bethlehem stands as God’s eternal ‘yes’ to humanity! T.S. Eliot, in Journey of the Magi, describes the paradox of encountering the Divine in human form: “We had seen birth and death, but had thought they were different; this Birth was hard and bitter agony for us, like Death, our death.” The poet understood that this Birth demands transformation – a dying to self so that Divine love may be born within! Pope Saint John Paul II, in Redemptor Hominis, affirmed: “By His Incarnation, the Son of God has united Himself in some fashion with every man.” In that union lies the foundation of all human dignity.

To celebrate Christmas, therefore, is to affirm human life itself – to see in every child, every sufferer, every stranger, every aged face, and even in every digital encounter, the living God made flesh. The manger, therefore, is not a decoration; it is a mirror reflecting what we are and what we are called to become: a people who cherish human life because God Himself chose to live it by becoming one like us…!

By Rev. Fr. (Dr.) Eymard Fernando
R. C. Bishop’s House,
Kurunegala.



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Combining local resources,traditional knowledge and science to build a food-secure Sri Lanka

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World Food Day 2026: Innovating today for a better food future

by Dr. Kaushalya Wijayasekara

What will be on the Sri Lankan dinner table ten years from now? Will our children be able to get nutritious food at a price their families can afford? Will farmers be able to grow enough despite changing weather and rising costs? And how much of the food we produce will actually reach the consumer, instead of being lost or wasted along the way?

These questions can’t wait. A farmer faces unpredictable weather. A family faces rising food costs. Fruit goes unsold after a good harvest. Some children do not get enough nutrition. The future of food is tied to the future of Sri Lanka itself.

World Food Day 2026 is a chance to look beyond the immediate problems and ask whether we can build a food system that feeds our people well, gives farmers better opportunities, protects the environment and makes better use of what we already have. The answer can be yes, but we will have to think differently.

We are not starting from zero. Sri Lanka has diverse crops, fisheries, traditional food knowledge, indigenous varieties, research institutions, universities and a young generation able to create new solutions. What we need is to bring these together and act. Producing more will not secure our food future on its own. It will depend on how intelligently we produce, process, preserve, distribute and consume food.

Making more of what we already have

Innovation does not always mean inventing something new. Often it means finding better uses for the resources we have.

Sri Lanka grows traditional rice varieties, kurakkan, green gram, cowpea, jackfruit, breadfruit, cassava, sweet potato, coconut and palmyrah. All of them have great potential for modern, nutritious, value-added foods. Jackfruit and breadfruit can be made into flour and other convenient products. Traditional rice varieties can go into new foods that suit changing consumer needs. Palmyrah, with its strong cultural heritage, can create new income through better processing, packaging, quality assurance and market development.

The aim is to connect our traditional food knowledge with modern consumer needs and technology, while keeping our food heritage.

Stop wasting the food we produce

Reducing food loss and waste should be a major priority. Seasonal fruits such as mango, banana, papaya and pineapple can be lost in large quantities when production exceeds demand or when storage, transport and processing facilities are inadequate. With suitable technology, these fruits can become dried products, pulps, powders, beverages and other shelf-stable foods.

Agricultural and fisheries by-products are resources too. They could be turned into food ingredients, animal feed, bio-based products and other useful materials, which would move us toward a more circular food economy.

Technology alone is not enough. We need stronger local processing facilities, cold storage, efficient transport, collection centres and market information systems, especially close to where food is produced. Cutting food loss raises the value of what our farmers and fishers already produce.

Nutrition and food safety come first

Food security means more than having enough food. People also need food that is safe and nutritious.

Sri Lanka can develop affordable, nutritious foods from local pulses, grains, vegetables, fruits and fish. Children and other vulnerable groups should get particular attention. Schoolchildren in particular deserve a focus: safe, nutritious, locally sourced products for school feeding programs would support child nutrition, local farmers and domestic food industries at the same time.

Food safety must stay at the centre of food innovation. Good hygiene, quality control, laboratory testing, traceability and appropriate food safety systems are what make new products safe as well as attractive and nutritious.

A food system that can cope with climate change

Climate change is already affecting agricultural production, water availability, crop yields and food prices. We need food systems that can handle changing conditions. That means climate-resilient crops, efficient water use, soil and water conservation, better storage and resource-efficient food processing.

Traditional knowledge matters here. Generations of Sri Lankan farmers have developed practices suited to local climates and ecosystems. Combining that experience with modern science can give us solutions that fit local conditions and are sustainable. Technology alone will not build the future of food. Science, experience and local knowledge together can.

Give young people a bigger role

Sri Lanka’s universities have an important part to play in shaping our food future. Young people should be encouraged to identify real problems in the food system and work on practical solutions in areas such as food waste, sustainable packaging, nutrition, food safety, modernising traditional foods and digital technologies.

A good research project should not always end as a research paper. Where appropriate, research should be supported to move on to products, technologies, enterprises and community solutions. That needs stronger partnerships between universities and industry, along with mentoring, research funding, business support and market connections. If young researchers and entrepreneurs can turn their ideas into viable food innovations, both consumers and producers will benefit.

A pathway designed for Sri Lanka

We do not need to copy food-system models from other countries. We can build a pathway that suits our own resources, culture and needs. It would bring together local resources, traditional knowledge, scientific research, appropriate technology and entrepreneurship, with farmers, fishers, universities, research institutions, food industries, entrepreneurs and policymakers working side by side.

The goal goes beyond selling raw materials. We need to create more value, reduce waste, improve nutrition, generate jobs and strengthen rural livelihoods. This matters especially for small and medium-scale food enterprises, which can drive local economic development when they get the right technical, financial and market support.

The choices we make today

The food future will not create itself. It will be shaped by what we grow, what we research, what we process, what we consume and what we choose not to waste.

So, the question for World Food Day 2026 is this: what can we do today so that every Sri Lankan has safe, nutritious, affordable and sustainable food tomorrow?

The answers are already around us, in our farms, fisheries, food businesses, universities, laboratories and communities. We have the resources, the traditional knowledge, the scientific expertise and talented young people. What we need now is to connect them and act.

A better food future begins with the choices we make today.

Dr. Kaushalya Wijayasekara

Senior Lecturer, Department of Biosystems Technology, Faculty of Technology, University of Ruhuna

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20th Anniversary of Digampathana blast – the day Sri Lanka Navy cried

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Aftermath of the terror attack

By Admiral Ravindra C Wijegunaratne
WV, RWP and Bar, RSP, VSV, USP, NI (M) (Pakistan), ndc, psn, Bsc
(Hons) (War Studies) (Karachi) MPhil (Madras)
Former Navy Commander and Former Chief of Defence Staff
Former Chairman, Trincomalee Petroleum Terminals Ltd
Former Managing Director Ceylon Petroleum Corporation
Former High Commissioner to Pakistan

The Digampathana suicide truck attack on 16th October 2006 remains the deadliest single strike in Sri Lanka Navy history, leaving scars that time cannot erase.

It was a seemingly ordinary Monday morning on 16 October 2006, but the calm of that day would soon be shattered in a way none of us could have imagined. As the Commandant of the Naval and Maritime Academy and Flag Officer Commanding Naval Fleet at Trincomalee, I was aware that a number of my cadets were travelling that morning, part of a convoy of fifteen buses carrying naval personnel from Trincomalee, Colombo, and other bases, heading toward Dambulla to rendezvous with another group. The convoy also included trucks and escort vehicles, a routine movement planned and coordinated with the army to ensure the roads were clear. The morning started quietly. Some personnel greeted friends, handed over their weapons, or strolled to a nearby tea shop. It all seemed so ordinary—too ordinary for what would come next.

Sri Lanka Navy sunk LTTE Ships carrying arms, ammunition and warlike materials thousand miles away from Sri Lanka in Indian Ocean in September and October 2007.

By late morning, both convoys had reached the small ground at Digampathana, near the Sigiriya junction, and personnel mingled briefly, unaware that a carefully orchestrated act of terror was waiting. Then, suddenly, an empty half-truck veered directly into the convoy. It exploded with a ferocity I can still recall as if it were yesterday. Nuts, bolts, and high explosives tore through the air. Pandemonium erupted instantly. I later learned that 107 of our naval personnel were killed on the spot and another 153 critically injured. The scene was indescribable—bodies scattered, vehicles mangled, personal effects strewn across the ground. I remember later hearing that the head of the suicide bomber was recovered more than 100 meters away from the blast, a grim testament to the sheer force of the explosion.

I was in my office at the Naval and Maritime Academy when my mobile phone rang. A young midshipman from the 21st intake called, his voice trembling: “Sir, there was a huge explosion at the convoy point! Many are dead … my batch mate Wijesundara is among them.” I immediately jumped into my jeep with my escort Chief Petty Officer and driver and rushed to Digampathana, relying on every ounce of my driving skill to reach the scene. The journey, which usually took little more than an hour, felt endless that day, each passing mile weighed down by dread.

When I arrived, I was confronted with a sight that no training can prepare you for. The injured were being rushed to Dambulla Hospital, where doctors and nurses worked tirelessly, improvising in ways that saved lives despite the overwhelming chaos. I went back to the site after visiting the hospital. The remains of our naval personnel were scattered across the ground, and someone had begun collecting weapons and protective gear. I immediately contacted Surgeon Rear Admiral Nico Jayasekara and received his instructions: collect all body parts in separate bags and transport them to the Trincomalee Naval Hospital mortuary. This gruesome work had to be done with care and dignity, and it filled the icebox in my vehicle. Through DNA testing initiated by Rear Admiral Nico, we were able to identify every naval personnel lost that day, bringing some closure to grieving families.

The Navy Commander at the time, Vice Admiral Wasantha Karannagoda, was devastated. I had worked closely with him and knew how deeply he cared for his men. He ensured that the fallen were honoured with full ceremonial naval funerals at Welisara Naval Base, attended by families and comrades. Sixty-seven funerals were conducted in a single day—a number that still haunts me.

The Digampathana attack remains the largest single loss of naval life in our history. It was a day of sorrow, but also a day that reinforced our resolve. The tragedy galvanized the Navy to target the LTTE Sea Tiger wing with renewed determination and reshaped our maritime operations forever. Every time I think of that day, I remember not just the lives lost, but the courage, professionalism, and dedication of those who survived, those who treated the injured, and those who ensured the fallen were honored properly. May the souls of our naval hero’s rest in peace, their sacrifice guiding us and inspiring generations of naval personnel to come.

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‘Murder at Whitby Abbey’

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Tales of Mystery and Suspense – 24

I was intrigued by the title of a book I found in a book drop at the condominium of a friend, Murder at Whitby Abbey, and I brought it home with me though I will not be able to return it in the near future. It was described on the cover page as ‘a standout in the crowded medieval mystery field’, though I fear I do not know of other books in this field, apart from the Cadfael series, which I have dealt with earlier.

The book, by Cassandra Clark, is set during the reign of Richard II and has as a backdrop his precarious position, which led to his being replaced, and murdered, by his cousin Henry, who reigned as Henry IV. It is a gloomy book, the action taking place in the twelve days of Christmas leading up to the Epiphany. And the gloom is pervasive, even though this is supposed to be a time of festivity, with mummers performing, and many of those in the guest house where the heroine stays going to town to enjoy themselves, with much drinking and much music, which also fills the guesthouse.

The heroine Hildegarde is a nun, sent to try to acquire a relic being sold by Whitby Abbey, though this was also a penance set by the Abbot of the monastery that governed her abbess because she had had sex with a man. Soon after she and her companions reach the Abbey set high on a cliff, she finds that there are other bidders, and soon suspects that the hierarchy, not perhaps the Abbot who seems a weakling, but his rapacious bursar, is determined to make money, and not above creating false relics to sell to several aspirants.

After Hildegarde and her Cistercian companions – Whitby is a Benedictine Foundation – two monks, Gregory and Egbert, and a young priest Mark, reach the abbey, they find that Aelwyn, a monk they had met on their way to the guesthouse had died. This was in the apple store, and they realize, when they find the surplices of novices stuffed into the air vents, that he had been left to suffocate in the overwhelming scent of apples.

Clark

The Cistercians are asked to look into the death, perhaps because they are likely to get no cooperation from the Abbey folk, but perhaps because those in charge are keen to know what happened. And the infirmarer, an old monk, suggests Hildegarde talk to a man called Edred who worked for the bursar, and had been a friend of Aelwyn’s. But Edred too is killed, before he can keep an appointment he had made with Hildegarde, drowned in a pool near the farmhouse of the Abbey.

Meanwhile tensions arise between the fisherfolk and the abbey for the bursar wants to charge them for using the beach that technically belongs to the abbey to dry their fish and their nets. This leads to physical battles, when the guards used by the abbey, under the command it seems of the bursar whose determination to make money is not resisted by the abbot and the prior, try to storm the area where the fishermen live.

Hildegard finds out more about what had happened through two youngsters, one of whom Torold is the son of Aelwyn by a woman who worked as a prostitute for a cartel, and with whom Mark fell in love. The other works on the farm and had seen Edred meet someone near the pool, after which that someone left the place by himself. And the boy had also found in the pool a sort of dagger with the seal of the abbey.

He and his dog, and Torold who follows her, rescue Hildegarde from a man at arms who has waylaid her and tries to rape her earlier. Escaping into the abbey she was nearly been raped then by the bursar, but she managed to escape, in the process setting fire to him and the muniments room, which led, when he was rescued, to the discovery of a box with the money he said had been stolen, blame being cast on both Aelwyn and Edred.

Matters come to a head when the fisherfolk try to storm the abbey, being resisted by the men at arms stationed on the towers. But then Hildegarde realizes that behind the murders was the bursar’s clerk, whom she pursued to the cathedral. There is great drama then as she escapes from him when he tries to kill her, and then from the man at arms who had tried to both rape and kill her, but they both fall from the scaffolding she had climbed, the latter coming from a tower where he had been stationed.

Both of them think they run the rapacity of the abbey, the latter claiming to work for the nobles opposed to Richard, who is presented throughout the book as devoted to his subjects, not to power or money. But though the villains die, the bursar continues, having got over the hysteria the fire had caused and his acknowledgment then of guilt – and though the abbot and the prior seem less vicious, whether they will be able to assert themselves is questionable.

Before the climax, when the others in the guesthouse were leaving, Hildegarde found that two of them were in possession of the relic, for which they seem to have paid well. Hildegarde herself had made a derisory offer, but before she leaves the abbot gives her the relic, perhaps in gratitude for what she and her fellow Cistercians had discovered, the abbey having made as much money as it needed and more from the gullible other buyers.

Mark’s inamorata is saved from the stews because she moves in with Edred’s widow whom the bursar had thrown out of the rooms he occupied when her husband was found dead. Hildegarde had paid for lodgings, in a house run by the man who ran the brothels, but he had a kindly side and was going to finance them to make nets for the fishermen.

So, the Cistercians set off for their home as swiftly as they can to get there on the day of the Epiphany, having stopped en route to pray for King Richard whose birthday it was.

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