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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

What is ‘Reparations’ in the context of Transitional Justice

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It has been six years since the establishment of the Office for Reparations in Sri Lanka. There is however no clear understanding among many as to its mandate or role within the broader context of transitional justice in a country that seeks to recover from a civil conflict, promote reconciliation and ensure non recurrence. This article seeks to clarify the concept and highlight the statutory mandate of the Office for Reparations (“OR”) established in terms of the Office for Reparations Act, No, 38 of 2018 (“the OR Act”).

Reparations is one of the measures recognised within the broader context of Transitional Justice. Transitional Justice is defined by the United Nations as “the full range of processes and mechanisms associated with a society’s attempt to come to terms with a legacy of large-scale past abuses, in order to ensure accountability, serve justice and achieve reconciliation.” Interventions to address transitional justice challenges became necessary at the end of the North East conflict as Sri Lanka sought to restore democratic systems and promote unity among its multi ethnic and multi religious peoples.

Reparations in the context of human rights and humanitarian interventions, is granted to victims of conflict who have suffered harm, to alleviate their situation which has arisen consequent to the harm suffered as a result of conflict. It is accepted that some of these violations are irreparable and nothing granted by way of reparations can restore the status quo ante of the victim.

Among the basic tenets recognised in the transitional justice regime are the following-

(a) the State obligation to investigate and prosecute alleged perpetrators of gross violations of human rights and serious violations of international humanitarian law, including sexual violence, and to punish those found guilty;

(b) the right to know the truth about past abuses and the fate of disappeared persons; (c) the right to reparations for victims of gross violations of human rights and serious violations of international humanitarian law; and

(d) the State obligation to prevent, through different measures, the recurrence of such atrocities in the future.

The United Nations General Assembly adopted Resolution 60/147 on 16 December 2005 on “”

Each State identifies what mechanisms and interventions must be set in place to address these issues. There is no one size fits all formula to determine the methodologies that must be adopted by countries. Clearly, in Sri Lanka the establishment of the Office on Missing Persons (OMP) by Act No. 14 of 2016 was to deal with component (b) above and the establishment of the OR by the Act of 2018 was to deal with component (c) above. Neither of these institutions have responsibility for (a) above. Importantly, it must be noted that there is no expectation that the OR handles law enforcement functions to investigate and prosecute alleged perpetrators. Nor is the Office on Missing Persons (OMP) vested with that responsibility given that its principal mandate as set out in the statute is to search for and trace missing persons and to protect the rights and interests of missing persons and their relatives. Investigation and prosecution of alleged human rights violations are functions to be discharged by existing law enforcement Authorities that are adequately vested with powers to do so.

The OR Act came into operation on October 22nd, 2018 and was operationalised with effect from April 2019 with the appointment by the President of 5 Members on the recommendation of the Constitutional Council. Its provisions went beyond merely providing for monetary relief measures. It articulated the basis for granting relief and the macro level expectations. In its preamble it stated that the Constitution of Sri Lanka recognizes the inherent dignity and the equal and inalienable human rights of all Sri Lankans and recognized the obligation of the State to respect, secure and advance these rights. It also stated that a comprehensive reparations scheme which is anchored in the rights of all Sri Lankans to an effective remedy will contribute to the promotion of reconciliation for the well-being, and security of all Sri Lankans including future generations.

There was thus an acceptance that reparations were designed to contribute to the broader objective of reconciliation. In introducing the Bill, the then Prime Minister stated that “

The OR Act provides for the grant of reparations to specified categories of victims, ie, persons who have suffered loss (ie. personal injury, death and damage to property) arising from the armed conflict that took place in the Northern and Eastern Provinces or its aftermath, or due to political unrest or civil disturbances or due to enforced disappearances. It established a regime to deal with past as well as future incidents.

In pursuance of its mandate, the OR commenced its work by formulating its policies and guidelines after conducting stakeholder consultations in several regions of the country. The consultations revealed similar needs among the aggrieved persons, be they inhabitants in the North, East, South or West of the country and are common to the wider communities as a whole, and consequently, although some of the interventions that can be offered as reparations are those that are needed by the wider community, the increased vulnerability of the victims of conflict were identified to recognise that their needs be addressed as a priority. The Policy document was laid before Parliament and can be accessed via the OR website at www.reparations.gov.lk. The Policy identifies 8 areas of interventions.

The COVID pandemic and staff shortages that were imposed during the economic crisis across government, impacted the work of the OR. Within these constraints OR decided to implement activities that were considered to be most meaningful to the aggrieved communities.

As regards the victims of the North East conflict, the focus was on providing interventions that empowered the people. The Members of the OR accepted that handouts by way of monetary grants while useful to a limited extent will however not empower victims, but knowledge transfer and skills development programmes that will enhance capacities to undertake sustainable revenue generating activities will be meaningful. Hence, while some amount of financial grants were made, more importantly activities to provide psychosocial support and support livelihood development were implemented. A psycho social support programme especially designed for the post conflict victim community was carried out in some parts of the country with the assistance of the UN through the IOM, and livelihood development programmes were implemented, as a priority. In pursuance of its gender sensitive approach, programmes to empower women to cultivate skills that generate sustainable income generation activities were designed and implemented.

The categories of victims that received monetary relief from the OR have included victims of the North East conflict, victims of the Easter Bomb Attack Of 2019 and victims of the 2022 civil disturbances. Details of monetary relief granted to all categories of victims can be found on the OR website.

In January 2023, the OR was mandated by the Supreme Court to establish a Victim Fund to receive monies ordered by the Supreme Court to be paid by respondents in Fundamental Rights litigation, and to formulate a scheme for disbursements and to make grants thereform. Schemes to provide grants to families of those who died, to persons injured, to children for secondary school education support, to students for tertiary education support and to vulnerable elders, were formulated and disbursements made from the Victim Fund. All of these tasks have been handled and details can be accessed via the OR website. Reports on monies credited to the Fund and disbursements made are also periodically submitted to the Supreme Court.

The OR has completed 6 years since its establishment in April 2019, and while there was a period of inactivity during the COVID pandemic and staff constraints impacted its work due to the economic crisis that the country went through, all of which are common to all of government institutions, the OR has been able to complete a significant workload, including the completion of monetary grants to applicants from the North East conflict. Details may be accessed via the website.

by Dhara Wijayatilake,
Attorney at Law and Chairperson Office for Reparations

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Opinion

Four generations

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Surasena was a scraggy boy with a runny nose, most of the time. He came to school sometimes, when he was well enough. Coughs and colds were a part of him. The entire school had an enrolment of less than 100; attendance varied from about 80 to about 100. Enrolment fell as students dropped out as they grew older: in grade V, there were usually 6 or 7 students, mostly boys. Most students were in Kindergarten, the Lower and the Upper. There were six teachers, one female, who was the principal’s wife, and both came from about 75 km away. They lived in the principal’s quarters with no other suitable house they could rent in the village. There was one English teacher, a man who cycled daily from a considerable distance. He was remarkably regular. He was the class teacher for Grade III and taught English in grades III, IV and V. He had had no special training in teaching English, or any other language and his final year students could hardly write the English alphabet without error. The parents of the children were mostly illiterate and hardly came to school after they had brought their child for admission. Surasena’s illiterate parents saw no function they could serve in the school. Teachers did the teaching.

Although Surasena was irregular in attendance, he picked up what was taught in class without any effort. When the end-of-term tests came, if he were present, he always came first in class. One teacher noticed this and spoke to the principal. The teacher thought that the boy was bright enough to win a scholarship if the gaps in his knowledge of arithmetic could be filled. Because the boy had come to school only when he was well, there were large gaps in his competence, especially in arithmetic. The young teacher took up the challenge, and when the results came, the boy had done well. So began a venture, which few had set out on then. One scholarship after another carried him to the highest centre of learning in his discipline, where he earned the highest degree any university could award.

Then a career: compromising among several objectives and laying aside many objections, Surasena decided to work for the world’s primary intergovernmental organisation. In doing so, he chose to live in the richest city in the world. Rich cities offer citizens many and varied services unavailable in less sophisticated habitats: theatres, concert halls, public libraries, high quality schools, universities, good sanitation and sophisticated architecture. Surasena chose to send their children to a unique school where both students and teachers came from many parts of the world. When the children prepared to go to university, each of them found her/himself in the first percentile of intellectual ability. Each chose to attend the highest quality colleges and universities. Their first jobs were with the Securities and Exchange Commission and the Federal Reserve System, both the highest-level regulatory agencies in that country. They eventually changed their careers and residences. One took up to law in New York City and the other a professorship in a state university.

Two young men in the fourth generation have completed secondary school and are in universities studying engineering.

An illiterate family goes to university. A family that lived in a coconut leaf thatched hut in a remote village lives in good housing in choice parts of cities, large and small. A boy who had only rice ration books in his home dispersed his collection of nearly one thousand books to several universities. A man who had never seen a play on a stage goes to Broadway and Carnegie Hall regularly. A young man in the fourth generation plays the saxophone at the Lincoln Centre. A family in the first generation that had not ventured beyond its native district, in the second generation, travels the world over. With different destinations and varied byways, these paths have been traversed by thousands of individuals and families in our society. A different and much larger cohort of our labour force, young, healthy and literate, has been pushed out of our economy.

I have used a fictional name to avoid embarrassing individuals. The rest of the narrative is factual. These sequences are repeated many thousands of times in this country, a highly mobile society. Neither poverty nor social position or habitat in town nor country bars children of ability from going where they wish. (One last habitat is systematically denied access to the high roads. One expects these roads to open literally and metaphorically, in short order.) We have had several employees in our household who used their earnings to pay for their children’s education at university. A few weeks back, one of those children graduated from a prestigious medical faculty in the country. A child in another family is in university studying mathematics. I reckon that is not an uncommon or infrequent occurrence.

It is one thing to move up the education ladder and another to find mobility within the economy. The space at the top is created in the economy and not in schools. It is an easy and common confusion to think that young men and women cannot find employment because they studied the wrong subjects at school or university. No matter what they learnt at school and university, they will be unemployed so long as there is no demand for labour. And the demand for labour is a function of the structure and the level of activity in the economy, not of the education system. Well into the second half of the 19th century, the founders of Dartmouth College declared, ‘though our great objective was to erect a seminary for educating ministers of the gospel, yet we hope that it will be a means of raising up men that will be useful in other learned professions- ornaments of the state as well as the church.’ And the United States was rushing to be the largest economy in the world. From 1929 to about 1936, there was high unemployment in most capitalist economies because economic activity fell disastrously and not because there was something suddenly wrong with education in those countries. Millions of rural folk in China and India, with no special education or training, marched to factories, when entrepreneurs opened workplaces for them. In both instances, the cause of unemployment is a lack of demand for labour. In China and India, demand arose when enterprises, both national and international, were created to produce goods and services. For markets in rich countries. Workers from Lanka took planes to workplaces overseas, where there was demand for them. Others remain unemployed in this country, because there are no enterprises that can pay competitive wages.

That brings us to the woeful inadequacy of interpleural activity in this country. The provision of health and sanitation and education in this country has been primarily the government’s responsibility. They have been resounding successes. Their success has had expected consequences on population changes. Our governments have systematically invested in peasant agriculture, placing populations from crowded areas in less densely populated areas. During the last 20 years or so, governments have invested, at exorbitant cost, in infrastructure development. The main visible enterprises in the private sector are in finance, construction and the manufacture of garments. Garment manufacturing is a low productivity activity (shoved out of high productivity economies), and there is severe competition for market shares. China (+Taiwan), Malaysia and India have employed millions of people in manufacturing high-wage products for markets in growing markets. To make matters worse, ground conditions in Lanka over a long period have been inimical to foreign enterprises. In the early 1960s, whatever foreign enterprises were inherited from colonial times were nationalized. Since then, the fate of attempts to establish foreign enterprises has not been bright. Every successive government, during the last few decades, has declared itself welcoming foreign investment. There were no takers. Foreign capital that came created disabling debt. In a society notoriously lacking entrepreneurial talent and overrun with corruption, debt inflows will create problems. We must grow enterprises (not wayside kade, which is a common sign of underemployment) and decide to create conditions that truly welcome foreign investment to provide full-time time well-paying jobs.

An education system by itself can do little to create employment, except in teaching.

by An Observer

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Opinion

Lesson from the Pope

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Pope Francis passed away on 21st of April at the age of 88. The College of Cardinals commenced the process for the selection of the next Pope. This could take up to five days, during which time the Cardinals are completely confined, within the assigned quarters, provided with meals and comforts of a high-end hotel.

Not surprisingly, most of the Popes have been Italians. However, Pope John Paul II, was of Polish origin, and was succeeded by the (German) Pope Benedict XVI who retired in 2013, on grounds of ill-health. At the time of writing this, it has been announced that a new Pope has been voted in by the Electoral College of Cardinals. He has chosen the title of “Pope Leo XIV.” He became the first American to head the papacy.

Pope Francis, as did his predecessor, Pope John Paul II, reduced the usual formal trappings and rituals of office, and exuded an aura of benign, avuncular simplicity. All three of most recent papacy, chose to exchange the comforts and grandeur of the Papal Palace, for the simpler basic quarters within the Vatican, normally reserved for dignitaries of the Catholic Church, when visiting Rome, for church duties as necessary.

His Holiness the Pope is the nominal Leader of the 1.3 billion Roman Catholics in the World and the titular custodian of the Vatican City and its treasures, (including the priceless St. Peter’s Cathedral). He may thus be regarded as the wealthiest man on earth. The “Vatican City” is the smallest country in the world, being a mere 44 hectares and with a population of less than one million. It is for all practical purposes independent of Italy, although located within Rome.

The millions who would have watched the Pope’s funeral on TV, would have (as did I), been impressed by the fact that the casket was in effect, a simple box, devoid of metal trimmings, handles and satin linings, etc. Usually, papal coffins are said to be nests of three units. The innermost is of Cypress wood (symbolizing simplicity), a lead lining, (for preservation of documents), and the outermost of Oak (to signify resolve and strength).

In contrast, we go well beyond, perhaps in the belief that we could be regarded as being “cheap and stingy” rather than of being “simple and affordable”. Even the poorest, will exceed the limits of affordability. The further consideration would be that of environmental damage, in terms of timber consumption, tree depletion, and carbon dioxide emissions, particularly where cremation is preferred. Are the metal trimmings which may need considerable quantities of timber.

Hard and fibre-board may provide opportunities for the design of less expensive models, able to satisfy both aesthetic and practicality at affordable cost.

The Buddha has pointed out that after death, the body is akin to a mere fathom long bundle of wood.

These may well be regarded as worthy lessons to be learnt.

Dr. Upatissa Pethiyagoda

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