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Jerome Fernando and his profane gimmicks – II

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Jerome Fernando

By Rohana R. Wasala
(Continued from yesterday May 24, 2023)

Some well-meaning, erudite, but very naive and innocent, young bhikkhus are challenging Paster Jerome Fernando to a debate over his deprecatory remarks about Buddhism; that, I think, is ridiculously ingenuous and unnecessary, because that is giving that man a measure of dignity that he doesn’t deserve, and also because he cannot be credited with a decent understanding even of Christianity, let alone anything additional outside that domain. These young monks are being eclipsed in their calm but determined attempt to react to Jerome’s disinformation and deception without any ill will. By whom? They are getting overshadowed by a few yellow-robed imposters who are themselves Buddhist versions of pastor Jerome Fernando. Actually, those few false monks and the fake prophet are birds of a feather probably fed by the same hands, as some say.

It has also been observed that certain discredited politicians are exploiting the opportunity that came their way through this obviously well-rehearsed Jerome Fernando episode to take a dig at each other for the heck of it, without utilising it to repair the damage it is causing to reconciliation. Last but not least, where are the Ven Mahanayake theras? Their silence in crisis situations has often aggravated issues affecting the Buddha Sasana. The online media I normally consult have nothing in this regard. However, one can’t blame the Ven Mahanayakes because they avoid politics, as they have done down the centuries. They used to advise the monarch only in spiritual matters, and the monarch took responsibility for looking after the Shashanaya. The most senior monk or monks, close to the royalty, offered their opinion in succession matters on rare occasions, and also when the ruler failed in his duties or when there were foreign threats to the nation. The Sangha never took part in ruling, but remained above the ruler. The Buddhist Sangha is a very democratic community, where one monk has no control over another. Times have changed. It is urgent that the Mahanayakes do more to save the Buddha Shasanaya including the Fourfold Assembly of Followers (Sivvanak Pirisa) of male and female lay Buddhists and bhikkhus and bhikshunis.

Back to the topic. Meanwhile, a complaint was lodged with the Criminal Investigation Department (CID) by the propaganda secretary of the political party, Pivituru Hela Urumaya (PHU), Iranga Vidvath Mendis, in connection with the relevant offensive statements made by Jerome Fernando who calls himself a prophet, which are derogatory to the Buddha, Buddhism, and other religions. This is the only meaningful reaction I have seen so far to Jerome Fernando’s outrage (up to the time of writing). The complainant demands that the law be applied to the (suspect) offender in this case in terms of the International Covenant on Civil and Political Rights (ICCPR) Act No. 56 of 2007.

The aforementioned petition to the CID was published in a news report in the online lanka c news. It quoted the following fromJerome Fernando’s importunate harangue:

 “This is what separates Christianity from Buddhism. Because for a Buddhist in their mind, it’s like, okay, අනුන්ට කලදේ තමන්ට පලදේ in a sense, it’s true, especially if you do something to a prophet. Anyways. Now, but in the Buddhist mind, they never hear the love of Buddha. Are you hearing this? Their focus is enlightenment. But to be enlightened, you need light. The Buddha himself, the name Buddha means enlightened one. Ladies and gentlemen, what is greater, light or enlightened? Jesus said, I’m the light of the world. so i tell you now, jesus didn’t said I’m the enlightened one, No, no, no, no. Jesus came from a different wavelength. Jesus said I’m the light. So, I submit to you, the Buddha was looking for light. He was actually looking for Jesus. This is why every Buddhist needs Jesus.”

I came across a YouTube video clip of the relevant part of Jerome Fernando’s coercive religious rant against the Buddha, Buddhism and Buddhists that contained more. There was a singing part to it too, that ridicules such traditional curative and protective magical remedies as tying charmed threads, anointing charmed oil, etc., usually found among rural folk, as superstitious practices based on Buddhist teachings. Those are cultural things and should not be confused with Buddhism. Buddha did not advocate such things. He himself visited a physician called Jeevaka when he fell ill, according to the known life of the Buddha. He preached no religion, and never prescribed blind-faith based devotional practices or mindless rituals. Even the most ignorant Buddhists know that magical cures like charmed threads, oils, and chants are not part of the doctrine they actually follow. Instead, those ritual performances are part and parcel of the established holistic native healing culture which maintains the vital balance between the physical and mental aspects of the patients’ health. These ancient healing arts have survived, particularly among villagers, into modern times. Jerome also staged some faith healing episodes, not different from them. Such magical fake cures are daily performed in many hundreds of devales dedicated to local deities found across the country which are patronised not only by gullible villagers, but by superstitious city dwellers including politicians and businessmen among others of the same ilk seeking divine assistance with their nefarious projects. Why should a ‘prophet’ demean his god by descending to the level of a village kapurala unless he was a genuine fake?

 In the letter to the CID referred to above, Mendis has left out (probably, as irrelevant to the point of his plaint) Fernando’s disparaging references to Hinduism and Islam and relevant sacred figures, which are equally outrageous, such as that Hindus venerate animals. A common allegation he raised against the leaders of all three non-Christian religions did not preach Love! But this fake prophet’s real target is the Buddha, his teaching and the Buddhists, his followers, whom he demeans, by implication, as a spiritually misguided lot. Though it is evident that Jerome is proficient enough in Sinhala for preaching to them, he speaks only in English and has himself interpreted in Sinhala. That, I think, is just an act he puts on to further impress his apparently mesmerised audience, whose awed gazes were fixed on his constantly beaming beatific smile.

What is Jerome Fernando saying in the snatch of speech quoted above? Simply, nonsense. He appears to be ignorant of his own religion of Christianity and its truly great founder Jesus Christ. Christianity came five or six hundred years after Buddhism. The latter is definitely beyond pastor Fernando’s power of understanding. What did Buddhists do to him (if he means himself by ‘prophet’) for him to say “anunta kala de tamanta pala de” (which would be equivalent to the English proverb ‘Curses come home to roost’)? (When he said this, though, he seemed to be mocking his own ‘prophet’ act!) This idea of ‘retaliatory justice’ is not part of the Buddhist concept of karmic causation. People from different cultural backgrounds accept the idea that bad deeds earn you bad results and that good deeds bring you good results, as a self-evident truth. The Karma concept taught in Buddhism is much more profound and complex than ‘Curses come home to roost’.

A word about the idea of love that Jerome finds missing in Buddhism. Buddhism is nothing if it is not about wisdom and compassion. The Buddha does uphold love as a positive emotion, but says that it is ultimately based on selfishness/the illusion of ‘self’. The Buddha’s teaching recognises a difference between love (that you feel for a person) and unconditional universal compassion or loving-kindness (maitri, friendliness) towards all sentient beings, something that is completely selfless. I think Christian love is also very close to or identical with the Buddhist concept of loving-kindness. To me it looks like the highly intelligent Jerome Fernando has not so far cared to grasp at least a faint idea of the Buddha’s profound dhamma. He has no sense of history, for he doesn’t know that the Buddha lived five to six centuries before Jesus was born. Otherwise, if he is in his right senses at least temporarily, how can he say that the Buddha was looking for Jesus? What do you know about the Enlightenment concept taught in Buddhism, Jerome? Obviously, NOTHING! You equate enlightenment to lighting up or illuminating something. That is stupid. An Australian YouTuber of Sri Lankan origin says that he had some slight acquaintance with Jerome as a young Burgher with a different name doing modelling work for commercial firms about twenty years back. It’s plausible information. He uses both Sinhala and English equally fluently. Oops! I almost forgot. At the end or thereabouts of his Buddha bashing, quite paradoxically, like a true Christian preacher or a genuine Buddhist monk for that matter, he admonishes his congregation: “Never persecute anybody, never shame another person’s faith”.

I will wind up with a reference to the Buddha’s famous Kalama Sutta discourse. The Buddha advised his disciples to question and examine even the Tathagata (Buddha) himself to find the trustworthiness, the authenticity, of the teacher they chose to follow. A group of young men called the Kalamas came to the Buddha with a question. They wanted to learn from him how they could separate truths from falsehoods uttered by the various venerable recluses and brahmanas who visited their village of Kesaputta from time to time and preached their different doctrines that disagreed with each other. Obviously, the young men had heard of the fame of the Buddha who himself had studied under the most famous teachers of the time and exhaustively analysed their teachings, and dissatisfied, had embarked on his own long and assiduous search for the Truth and eventually attained Enlightenment. The Buddha’s advice to them was: “Kalamas, do not be led by reports, or tradition, or hearsay. Be not led by the authority of religious texts, nor by mere logic and inference, nor by considering appearances, nor by the delight in speculative opinions, nor by seeming possibilities, nor by the idea: ‘this is our teacher’. But…when you know for yourselves that certain things are unwholesome (akusala), and wrong, and bad, then give them up… and when you know for yourselves that certain things are wholesome (kusala) and good, then accept them and follow them”. (I am quoting here from Ven Walpola Rahula thera’s classic dhamma compendium ‘What the Buddha Taught’ first published in London in 1959, and reprinted many times since, which Jerome Fernando may profitably read and still remain, or learn to be, a pious and virtuous Christian, which, I am afraid, he is not at present.)

I can easily answer your criticisms of Hinduism and Islam, but it is better for you to learn by yourself their moral essence that is as noble and as ennobling as Christianity.

(Concluded)



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Opinion

Tribute to a distinguished BOI leader

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Mr. Tuli Cooray, former Deputy Director General of the Board of Investment of Sri Lanka (BOI) and former Secretary General of the Joint Apparel Association Forum (JAAF), passed away three months ago, leaving a distinguished legacy of public service and dedication to national economic development.

An alumnus of the University of Colombo, Mr. Cooray graduated with a Special Degree in Economics. He began his career as a Planning Officer at the Ministry of Plan Implementation and later served as an Assistant Director in the Ministry of Finance (Planning Division).

He subsequently joined the Greater Colombo Economic Commission (GCEC), where he rose from Manager to Senior Manager and later Director. During this period, he also served at the Treasury as an Assistant Director. With the transformation of the GCEC into the BOI, he was appointed Executive Director of the Investment Department and later elevated to the position of Deputy Director General.

In recognition of his vast experience and expertise, he was appointed Director General of the Budget Implementation and Policy Coordination Division at the Ministry of Finance and Planning. Following his retirement from government service, he continued to contribute to the national economy through his work with JAAF.

Mr. Cooray was widely respected as a seasoned professional with exceptional expertise in attracting foreign direct investment (FDI) and facilitating investor relations. His commitment, leadership, and humane qualities earned him the admiration and affection of colleagues across institutions.

He was also one of the pioneers of the BOI Past Officers’ Association, and his passing is deeply felt by its members. His demise has created a void that is difficult to fill, particularly within the BOI, where his contributions remain invaluable.

Mr. Cooray will be remembered not only for his professional excellence but also for his integrity, humility, and the lasting impact he made on those who had the privilege of working with him.

The BOI Past Officers’ Association

jagathcds@gmail.com

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Opinion

When elephants fight, it is the grass that suffers

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As a small and open country, Singapore will always be vulnerable to what happens around us. As Lee Kuan Yew used to say: “when elephants fight, the grass suffers, but when elephants make love, the grass also suffers“. Therefore, we must be aware of what is happening around us, and prepare ourselves for changes and surprises.” – Prime Minister Lee Hsien Loong, during the debate on the President’s Address in Singapore Parliament on 16 May, 2018, commenting on the uncertain external environment during the first Trump Administration.

“When elephants fight, it is the grass that suffers”

is a well-known African proverb commonly used in geopolitics to describe smaller nations caught in the crossfire of conflicts between major powers. At the 1981 Commonwealth conference, when Tanzanian President Julius Nyerere quoted this Swahili proverb, the Prime Minister Lee Kuan Yew famously retorted, “When elephants make love, the grass suffers, too”. In other words, not only when big powers (such as the US, Russia, EU, China or India) clash, the surrounding “grass” (smaller nations) get “trampled” or suffer collateral damage but even when big powers collaborate or enter into friendly agreements, small nations can still be disadvantaged through unintended consequences of those deals. Since then, Singaporean leaders have often quoted this proverb to highlight the broader reality for smaller states, during great power rivalry and from their alliances. They did this to underline the need to prepare Singapore for challenges stemming from the uncertain external environment and to maintain high resilience against global crises.

Like Singapore, as a small and open country, Sri Lanka too is always vulnerable to what happens around us. Hence, we must be alert to what is happening around us, and be ready not only to face challenges but to explore opportunities.

When Elephants Fight

To begin with, President Trump’s “Operation Epic Fury”.

Did we prepare adequately for changes and surprises that could arise from the deteriorating situation in the Gulf region? For example, the impact the conflict has on the safety and welfare of Sri Lankans living in West Asia or on our petroleum and LNG imports. The situation in the Gulf remains fluid with potential for further escalation, with the possibility of a long-term conflict.

The region, which is the GCC, Iraq, Iran, Israel, Jordan, Syria and Azerbaijan (I believe exports to Azerbaijan are through Iran), accounts for slightly over $1 billion of our exports. The region is one of the most important markets for tea (US$546 million out of US$1,408 million in 2024. According to some estimates, this could even be higher). As we export mostly low-grown teas to these countries, the impact of the conflict on low-grown tea producers, who are mainly smallholders, would be extremely strong. Then there are other sectors like fruits and vegetables where the impact would be immediate, unless of course exporters manage to divert these perishable products to other markets. If the conflict continues for a few more weeks or months, managing these challenges will be a difficult task for the nation, not simply for the government. It is also necessary to remember the Russia – Ukraine war, now on to its fifth year, and its impact on Sri Lanka’s economy.

Mother of all bad timing

What is more unfortunate is that the Gulf conflict is occurring on top of an already intensifying global trade war. One observer called it the “mother of all bad timing”. The combination is deadly.

Early last year, when President Trump announced his intention to weaponise tariffs and use them as bargaining tools for his geopolitical goals, most observers anticipated that he would mainly use tariffs to limit imports from the countries with which the United States had large trade deficits: China, Mexico, Vietnam, the European Union, Japan and Canada. The main elephants, who export to the United States. But when reciprocal tariffs were declared on 2nd April, some of the highest reciprocal tariffs were on Saint Pierre and Miquelon (50%), a French territory off Canada with a population of 6000 people, and Lesotho (50%), one of the poorest countries in Southern Africa. Sri Lanka was hit with a 44% reciprocal tariff. In dollar terms, Sri Lanka’s goods trade deficit with the United States was very small (US$ 2.9 billion in 2025) when compared to those of China (US$ 295 billion in 2024) or Vietnam (US$ 123 billion in 2024).

Though the adverse impact of US additional ad valorem duty has substantially reduced due to the recent US Supreme Court decision on reciprocal tariffs, the turbulence in the US market would continue for the foreseeable future. The United States of America is the largest market for Sri Lanka and accounts for nearly 25% of our exports. Yet, Sri Lanka’s exports to the United States had remained almost stagnant (around the US $ 3 billion range) during the last ten years, due to the dilution of the competitive advantage of some of our main export products in that market. The continued instability in our largest market, where Sri Lanka is not very competitive, doesn’t bode well for Sri Lanka’s economy.

When Elephants Make Love

In rapidly shifting geopolitical environments, countries use proactive anticipatory diplomacy to minimise the adverse implications from possible disruptions and conflicts. Recently concluded Free Trade Agreement (FTA) negotiations between India and the EU (January 2026) and India and the UK (May 2025) are very good examples for such proactive diplomacy. These negotiations were formally launched in June 2007 and were on the back burner for many years. These were expedited as strategic responses to growing U.S. protectionism. Implementation of these agreements would commence during this year.

When negotiations for a free trade agreement between India and the European Union (which included the United Kingdom) were formally launched, anticipating far-reaching consequences of such an agreement on other developing countries, the Commonwealth Secretariat requested the University of Sussex to undertake a study on a possible implication of such an agreement on other low-income developing countries. The authors of that study had considered the impact of an EU–India Free Trade Agreement on the trade of excluded countries and had underlined, “The SAARC countries are, by a long way, the most vulnerable to negative impacts from the FTA. Their exports are more similar to India’s…. Bangladesh is most exposed in the EU market, followed by Pakistan and Sri Lanka.”

So, now these agreements are finalised; what will be the implications of these FTAs between India and the UK and the EU on Sri Lanka? According to available information, the FTA will be a game-changer for the Indian apparel exporters, as it would provide a nearly ten per cent tariff advantage to them. That would level the playing field for India, vis-à-vis their regional competitors. As a result, apparel exports from India to the UK and the EU are projected to increase significantly by 2030. As the sizes of the EU’s and the UK’s apparel markets are not going to expand proportionately, these growths need to come from the market shares of other main exporters like Sri Lanka.

So, “also, when elephants make love, the grass suffers.”

Impact on Sri Lanka

As a small, export dependent country with limited product and market diversification, Sri Lanka will always be vulnerable to what happens in our main markets. Therefore, we must be aware of what is happening in those markets, and prepare ourselves to face the challenges proactively. Today, amid intense geopolitical conflicts, tensions and tariff shifts, countries adopt high agility and strategic planning. If we look at what our neighbours have been doing in London, Brussels and Tokyo, we can learn some lessons on how to navigate through these turbulences.

(The writer is a retired public servant and can be reached at senadhiragomi@gmail.com)

by Gomi Senadhira

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Opinion

QR-based fuel quota

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The introduction of the QR code–based fuel quota system can be seen as a timely and necessary measure, implemented as part of broader austerity efforts to manage limited fuel resources. In the face of ongoing global fuel instability and economic challenges, such a system is aimed at ensuring equitable distribution and preventing excessive consumption. While it is undeniable that this policy may disrupt the daily routines of certain segments of the population, it is important for citizens to recognize the larger national interest at stake and cooperate with these temporary measures until stability returns to the global fuel market.

At the same time, this initiative presents an important opportunity for the Government to address long-standing gaps in regulatory enforcement. In particular, the implementation of the QR code system could have been strategically linked to the issuance of valid revenue licenses for vehicles. Restricting QR code access only to vehicles that are properly registered and have paid their revenue dues would have helped strengthen compliance and improve state revenue collection.

Available data from the relevant authorities indicate that a significant number of vehicles—especially three-wheelers and motorcycles—continue to operate without valid revenue licences. This represents a substantial loss of income to the State and highlights a weakness in enforcement mechanisms. By integrating the fuel quota system with revenue license verification, the government could have effectively encouraged vehicle owners to regularise their documentation while simultaneously improving fiscal discipline.

In summary, while the QR code fuel system is a commendable step toward managing scarce resources, aligning it with existing regulatory requirements would have amplified its benefits. Such an approach would not only support fuel conservation but also enhance government revenue and promote greater accountability among vehicle owners.

Sariputhra
Colombo 05

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