Connect with us

Features

POPE FRANCIS AS I KNEW HIM

Published

on

Fr. Vimal with the Pope

It was about 8.30 am on April 21, 2025, the day after Easter when we were getting ready to continue the joy of the triumphant resurrection of Jesus Christ that the Italian TV stations began to give a shock to most of us with the announcement of the sudden death of Pope Francis at 7.35 am that day.

Although he was 88-years and was convalescing from the complexities of double bilateral multi-microbial pneumonia and multiple bronchioectasis attacks, it was a ‘shock’ because hardly 24 hours before, he had appeared on the balcony of St.Peter’s Basilica to deliver the customary Urbi et Orbi blessing. That day, he even summoned courage, in spite of his apparent frailty, to ride one last time in the popemobile among the thousands of faithful gathered at St.Peter’s Square which in retrospect appears to be his way of bidding farewell to the people he loved so much.

One news agency reported his passing away in these fitting words: “Pope Francis slipped quietly from this world—his departure marked not by spectacle, but by the same humility and human closeness that defined his pontificate”.

Simplicity of life

In 2013, he was elected Pope, thus, becoming the first Jesuit to become a Successor of St. Peter, the Apostle to whom Jesus entrusted his Church. He took the name Francis. It was the first time this name was adopted by a Pope of the Catholic Church, to honour the great Italian saint of the poor, St. Francis of Assisi who lived a simple and poor life, imitating the gospel value of detachment.

Till the end, Pope Francis tried his best to live up to his adopted papal name ‘Francis’ not only by living a simple, detached life, but also by reaching out to the poor and to those condemned to live in the margins of both the Church and the wider society in the world. This was nothing new for Bergoglio (as I regularly hear from my Argentinian students in Rome) because even as the Cardinal Archbishop of Buenos Aires, he was known for his simple lifestyle, such as travelling by public transport (bus, train and metro/sub-way) and for living in an ordinary flat cooking his own meals. This is something unheard of with regard to a vast majority of the Episcopal dignitaries in the contemporary Catholic Church.

It is the custom that immediately after the election of a new Pope within the closed doors of the Sistine Chapel adjacent to St.Peter’s Basilica, he is presented to the world from the front balcony of the Basilica, and then, to read a traditional prayer by him, and then, to impart his first papal blessing on those gathered in the massive piazza of St. Peter’s. However, I still remember when Cardinal Bergoglio was presented to the crowds as the new Pope, his first words were: “Buona Sera!” which means “Good Evening”!

Then, he bent before the thousands gathered in St.Peter’s Square that memorable evening, and said: “Please pray that God may grant his grace upon me to fulfill this immense responsibility as the Bishop of Rome”. There was pin-drop silence as the people sensed a moment of special grace. Those of us who were watching this unprecedented event were saying to ourselves: “Well, here is a Pope who will make a difference for the Church and the world”! And that’s precisely what Pope Francis did during the memorable 12 years of his papacy. He has initiated so many ecclesial processes, and the Church will no longer be the same!

Pope Francis will go down in history as the Pope who led a very simple life style. He had a certain allergy to all the glamorous ecclesiastical titles about which some of the Church leaders are so obsessed with even today. At a time when some of them insist on them being addressed as “My Lord”, “Your Grace”, “Your Eminence”,….etc., Pope Francis shunned all such archaic and feudalistic ecclesiastical titles, and signed all the official documents by the simple word “Francis”.

He also wanted himself to be called by the simple name “Francis”. This was an effort to live up to the words of Jesus Christ who insisted that the Apostles and their successors (the future Church leaders), be ‘servants’ of the flocks entrusted to them rather than being the ‘rulers’ or ‘masters’ over them.

Just a few days after his election as Pope, some of us were waiting to get a glimpse of him near the Basilica of St.John Lateran (which is also the Cathedral of Rome) as he came to take possession of his Cathedra (the throne) there as the Bishop of Rome. As the time for the ceremony approached, a line of posh cars carrying eminent Church personnel passed by, and we were wondering whether the new Pope, too, had already passed by without us noticing him. But then, a small Fiat car came at last with the new Pope seated in the front seat just next to the chauffer, waving at the cheering crowds!

Right from the beginning, he did not want to use the official car/s assigned to the Pope by the Vatican. Even later, when a rich philanthropist donated him a limousine for his use, Francis (with the donor’s permission) sold it and gave the money to the poor. Moreover, instead of living in the traditional Apostolic Palace, he opted to live in a simple flat at Casa de Santa Marta inside the Vatican.

The same simplicity was also manifested by his refusal to allow others to carry his brief case. Thus, it was quite a familiar sight to see how Francis was carrying his own brief case while boarding a plane. This practice continued till he got bound to a wheel chair later in life, due to health problems. At a time when it is a common sight to see an entourage of persons running behind most of the contemporary ecclesiastical dignitaries carrying the personal belongings and documents of their ‘masters’ and ‘lords’, this surely was a prophetic sign on the part of Francis.

The Pope of Mercy

If there is one defining characteristic of his papacy, it was his stress on God’s mercy in both word and action. As a matter of fact, the motto on his coat of arms read: “miserando atque eligendo“. It is a quotation taken from the homily of St.Bede (an eighth-century English writer who is also a Doctor of the Church) on the calling of the Apostle St.Mathew in the gospel according to Mathew which would amount to in English: “Having mercy (on Mathew), Jesus called Mathew.”

In fact, at the very first Wednesday Public Audience held by the new Pope in March 2013, he revealed how impressed he was by a book he had read (written by the German theologian Cardinal Walter Kasper) because it summed up the whole of what Jesus Christ proclaimed, namely, God’s mercy for all, especially for those who are forgotten and marginalized.

Two years later, he declared an Extraordinary Jubilee Year of Mercy from 2015 to 2016 in order to promote this great virtue around which – according to St. Thomas Aquinas – all the other virtues revolve.

Just as Jesus of Nazareth was, so also Francis desperately wanted a merciful Church. This is most evident in his Amoris Laetitia, wherein using the Bible, the Church Fathers, the leading theologians of the Church such as Sts. Augustine and Thomas Aquinas, and the teachings of his predecessors Francis highlighted the importance of reconciling with the Church community those who had been marginalized by the Church due to their falling short of what the Church teaches on marriage and family.

His efforts to reconcile the divorced and remarried Catholics (based mainly on his predecessor Pope John Paul II) was not accepted by quite a number of Church leaders – both bishops and priests – mostly out of ignorance of what the Pope really taught or out of ignorance of what the real Catholic moral tradition had been.

The Pope of the People

Francis often repeated his own phrase that the clergy as the Shepherds of the people (the sheep) need to have “the smell of the sheep”. He was open to all, both the righteous and the unrighteous, just as Jesus was. That’s why he often expressed aloud his desire to see a Church with open doors for all. He wanted a Church which soils her hands with the muck and the mud of the streets by being with the people, especially those marginalized by the Church.

Just as his predecessors had done, he too, was a Pope who worked against violence and war wherever they were because according to him, every war was a loss to humanity. One of the terms which has traditionally being used to refer to the Pope has been “Pontefice” (‘Pontiff’ in English) which means “the bridge builder” especially between two factions. Once, he even spontaneously went on his knees and kissed the feet of the rival leaders of the Sudanese conflict, imploring them earnestly to agree for a Peace Accord.

In the same vein, he was also a true Pontiff in promoting relations between the different Christian Churches (Ecumenism) and among the diverse religions (inter-religious dialogue). As a long-standing member of the ARCIC (Anglican Roman Catholic International Commission) and as a theological adviser to the FABC (Federation of Asian Bishops’ Conferences), I am a personal witness to Francis’ personal commitment to the above. Moreover, his monumental agreement on the Universal Human Fraternity with the Grand Imam of Al-Azhar, Ahmed al-Tayeb in the United Arab Emirates in 2019, as well as his Encyclical Letter Fratelli Tutti in 2020 are part of his legacy as Pope.

Fr. Vimal with Pope Francis

Personal Experience

Although I had the chance to see him many times, I also had the great blessing to meet him personally at least on 20 occasions. My first personal encounter with him was in October 2014 during the Synod of Bishops in Rome, as peritus (theological adviser) to the bishops of the FABC (Federation of Asian Bishops’ Conferences). Thereafter, I met him almost every year as a member of the Roman Catholic delegation to the ARCIC (Anglican Roman Catholic International Commission), a member of the Theological Commission for the synodal process and as a non-Episcopal voting member at the two Assemblies of the Synod on Synodality.

It was at these latter Assembly sessions which lasted one month each in October 2023 and October 2024 that I came to know him best. He came out to me first of all, as a fellow human being who spoke while looking at my eyes, taking me seriously. Many were the times when he nostalgically remembered his visit to Sri Lanka in January 2015 during which he canonized our beloved Apostle of Sri Lanka St.Joseph Vaz. On one such occasion when he said: “You know, crowds were cheering me under scorching sun on my way to Colombo from the airport”, I replied: “Well Holy Father, I was one among that massive crowd standing in front of my house enroute to Colombo”. Then he humorously said with a twinkle in his eye: “Oh! If I knew, I would have got down just to greet you!”

Then there were also moments when he advised me saying: “As a moral theologian, a son of the great St.Alphonsus, you have a big role to play in today’s complex realities!” Often, his face was full with a broad smile in spite of the many burdens he had to shoulder and the many criticisms he had to face. In fact, most of his official teaching documents had cheerful, uplifting titles, such as “Evangelii Gaudium” (the Joy of the Gospel), “Amoris Laetitia” (the Joy of Love), “Gaudete et Exsultate” (“Rejoice and be Glad”), …etc.

But there were also moments when I have seen him in a deep, pensive mood. That he was a man of firm faith in God was obvious at every meeting with him, whether official or personal, when he earnestly asked: “Please do not forget to pray for me!”. As Cardinal Giovanni Battista Re wound up his homily at the papal funeral mass said: “Pope Francis used to conclude his speeches and meetings by saying ‘Do not forget to pray for me.’

Dear Pope Francis, we now ask you to pray for us. May you bless the Church, bless Rome, and bless the whole world as you did last Sunday from the balcony of this Basilica in a final embrace with all the people of God, but also embrace humanity that seeks the truth with a sincere heart and holds high the torch of hope”.

Last but not least, though Pope Francis is not yet officially canonized by the Church, those who knew him are confident that he is already in the bosom of God. His death, just a day after Easter, has been seen by many as symbolically fitting. The resurrection he had preached only hours before has now become the hope to which he entrusted his soul. May you rest in Peace and rise in Glory, dear Pope Francis!

Rev. Fr. Vimal Tirimanna, CssR,
in Rome



Continue Reading
Advertisement
Click to comment

Leave a Reply

Your email address will not be published. Required fields are marked *

Features

Addressing human rights needs multi-pronged approach

Published

on

Volker Türk

by Jehan Perera

The ongoing 63rd session of the United Nations Human Rights Council, which runs from September 7 to October 7, 2026, in Geneva is important to Sri Lanka. Its outcome will send a signal to other international actors, including the European Union, as to whether Sri Lanka’s reform policy is on track. The written update on Sri Lanka, prepared by the Office of the United Nations High Commissioner for Human Rights under High Commissioner Volker Türk and presented by Deputy High Commissioner Nada Al-Nashif, has taken a more holistic approach to the government’s performance over the past year. It acknowledged the progress Sri Lanka has made under the NPP government in relation to accountability for financial fraud and other economic crimes. At the same time, the High Commissioner’s update made clear that progress in relation to economic crime cannot be equated with progress in relation to accountability for grave human rights violations committed during the armed conflict and in other periods of political violence.

The government may have felt sufficiently confident that its response to the High Commissioner’s update could be handled by its representative in Geneva and did not require the attendance of Foreign Minister Vijitha Herath. Sri Lanka’s representative Sumith Dassanayake called for a fundamental review of country-specific mandates within the UN Human Rights Council. Sri Lanka has been facing repeated scrutiny in the form of successive UNHRC resolutions from 2012 onwards. Ambassador Dassanayake argued that such mandates should not continue indefinitely and must be regularly assessed against measurable objectives and tangible outcomes. This may reflect confidence that its record of reform is beginning to receive recognition internationally. The reports and statements at the Human Rights Council acknowledged progress in the government’s efforts to address corruption and economic crime.

The government’s anti-corruption drive has included investigations into allegations involving individuals who held the highest political offices in the country. The arrest of former President Ranil Wickremesinghe in connection with alleged misuse of public funds, and the investigation into the controversial SriLankan Airlines Airbus transaction involving former President Mahinda Rajapaksa’s son, are examples of the reach of these investigations. The arrest of SLPP National Organiser and Member of Parliament Namal Rajapaksa in connection with allegations relating to the Airbus purchase scandal has also demonstrated that the government is willing to pursue cases involving politically powerful figures.

Wide Range

The ongoing investigations appear to encompass a wide range of parliamentarians and government members, both past and present. They suggest that accountability for corruption is not being confined to lower-level officials or to individuals who lack political influence. This is precisely the kind of accountability that the public has long demanded and that previous governments have too often failed to deliver. The government is also reaching into the upper levels of the military hierarchies of the past. The case in which 11 young men, most of them Tamil, disappeared after being abducted in Colombo between 2008 and 2009 involved allegations that some families were asked to pay ransoms. The investigation into this case has reached senior military figures. The willingness to pursue such cases is important because it challenges the assumption that those who exercised power during the war are beyond the reach of the law. Such cases would provide a practical test of whether the government’s commitment to accountability for economic crimes is part of a broader commitment to the rule of law.

Success in prosecuting corruption cannot substitute for justice for those who were unlawfully killed, disappeared, tortured or otherwise victimised. The UN report noted that there had been no recognition or accountability for crimes under international law, gross human rights violations and serious violations of international humanitarian law committed by all parties during the war. The government has yet to establish a credible and effective process to address the many cases of enforced disappearance, extrajudicial killing, torture and other serious violations. The government needs to take the international commitments it has inherited on human rights issues seriously. It needs to adopt a multi-pronged approach and go beyond focusing primarily on financial and corruption-related accountability.

Need Action

As a member of the international community, Sri Lanka has a responsibility to abide by the commitments it has made. It cannot selectively uphold international obligations postponing those that are politically difficult. Also, as a small country, Sri Lanka has a self-interest in ensuring the survival of international law, which is all that it has to protect it from the depredations of the bigger international actors. The erosion of international law by powerful states makes it all the more important that smaller states uphold the principles on which the international system is based. Sri Lanka cannot credibly appeal to international law when it is threatened from outside while disregarding its own obligations within. Sri Lanka also needs to win the confidence of its own population that it is committed to justice and equality for all. Public opinion polls and community-level research have disclosed that ethnic and religious minorities are appreciative of the sense of greater security they enjoy under the present government from ethnic or religious extremists.

But a sense of security is not the same as the fulfilment of rights. As far as the Tamil people are concerned, the government has yet to deliver on several of its specific promises. These include the long-standing problems of missing persons, the release of political prisoners who have been members of Tamil militant organisations, and the return of land taken over for military purposes during the war. The issue of Buddhist statues and archaeological sites found on their properties which are then taken from their control continue to trouble them especially as they see no signs of resolution of those disputes. The issue of pastureland in the east of the country in Mylathamadu is particularly concerning to them as they see orders by successive presidents, both President Ranil Wickremesinghe and President Anura Kumara Dissanayake, being disregarded on the ground. The Mylathamadu pastureland dispute is where traditional Tamil dairy farmers have engaged in multi-year protests against the ongoing encroachment of their ancestral grazing lands by Sinhalese crop cultivators relocated under government development schemes.

The government’s failure to hold Provincial Council elections is particularly troubling. The provincial council system is the only one that can provide the Tamil people and other ethnic minorities the opportunity to wield political power and exercise a measure of self-determination in the areas in which they are the numerical majority. The continued postponement of Provincial Council elections therefore has consequences that go beyond an ordinary electoral delay. It deprives communities of an important constitutional avenue for democratic participation and power-sharing. The ethnic and religious minorities appreciate what the government is doing in the larger national interest, but they must not be made to feel that their special concerns are being ignored. The government cannot resolve Sri Lanka’s entire legacy of rights violations overnight. But it does need to demonstrate that it is willing to move forward on multiple fronts, not only on a few.

Continue Reading

Features

The emptying university: why are academics leaving?

Published

on

by Hasini Lecamwasam

Brain drain in Sri Lanka is at an all-time high. The latest Human Flight and Brain Drain Index for 2024 shows that we are 16th of 175 countries on this count, and first in South Asia. That this is a crisis goes without saying. Brain drain affects all sectors, and is a huge strain on the resources of a developing country. Particularly in Sri Lanka, where considerable public investment is made in the moulding of professionals through the system of free education, this amounts to transferring the resources of poorer countries to richer ones with top migration destinations. It is, therefore, important to consider the push and pull factors behind skilled outmigration, specifically from the public university system of Sri Lanka, a key focus of the Kuppi column.

From frustration to exit

Several bitter realities in our crumbling public university system act as push factors in the migration decisions of academics. Many essays on this column have, over several years, attempted to highlight numerous aspects of this erosion. Perhaps, primary among them is the lack of adequate funding, which has debilitating ramifications for the system: very little investment is made in the up-keep of infrastructure (and even less in its expansion), resulting in serious constraints in accommodating growing batches of students and the wellbeing of the staff (particularly in regional universities); research funding is negligible, severely curtailing academics’ ability to effectively discharge their primary duty of teaching which should ideally be informed by their research (and the research of others, access to which is also, unfortunately, mediated by funding); a funding crunch also means a slash in (or greater constraints on) recruitments, increasing the workloads of academics, currently in service, and eating into the quality of their teaching and research.

What recruitments are done frustrate those with any faith in merit. As many of our interventions in this column have shown, recruitment processes are characterised by archaic selection criteria that place very little weight on a candidate’s postgraduate growth and the advantages of interdisciplinary training. Added to this is the general preference for ‘culturally compliant’ candidates who would not rock the boat too much. The combined effect is that those with the capacity and spirit to try out innovations in education are discouraged from joining or staying on in the public university system. Some, or many, of them may instead seek appointments abroad.

A thread that binds all of these problems together is pervasive hierarchy which, again, many interventions on this column have sought to highlight. It is the interest in preserving hierarchy that leads to the preference for alumni in recruitment processes. Hierarchy within universities can be particularly frustrating for younger faculty and women, who typically have to bear the brunt of the workload of their senior, often male, colleagues. In a context of funding, and, therefore, recruitment, restrictions, this translates into a disproportionate burden being placed on junior (usually female) faculty, seriously hindering their prospects of growing into successful academics due to the time constraints within which they have to operate. Junior academics, therefore, are more likely to look to educational institutions abroad for what they hope would be a different work culture that respects them more.

Ideological ruses

On top of these structural frustrations are also the workings of neoliberal ideology. For one, the nature of relations between the global metropole and peripheral countries like Sri Lanka largely dictates what is desirable and what is not. The apparent lifestyles of Western countries – from food to clothing, housing, appliances, and so on – have continued to lure people from the periphery with the promise of a ‘better’ life, alongside better career advancement opportunities. This, of course, masks much of the struggle that goes on behind the scenes to survive in Western societies. For instance, in most cases highly attractive public infrastructure such as roads, public transport, clean air, quality control of food, and so on belie the astronomical privatised costs of healthcare and education. Health insurance is usually mandatory and steep in most high-income settings, while even subsidised education (for which eligibility criteria are strict) creates a serious dent in household earnings. Of course, the happy images of glossy trams and gleeful international travellers don’t convey this.

A second ideological ruse is the myth of greater opportunities and recognition abroad. While there is no denying that local skilled sectors – be it higher education, health, civil service, or private white-collar positions – are replete with issues that inhibit merit-based professional advancement, the notion that things are fundamentally different in Western countries stems from an uninformed optimism. As is now increasingly known and discussed, Western labour markets are notoriously racialised, and equivalent skills are rarely treated as such. Instead, it is usually demanded that skilled migrants clear certain formal examinations in their host countries. In fields like medicine, this is followed by an interview that may also be racially prejudiced. Once these initial steps are cleared, remuneration reverts to square one irrespective of experience accumulated abroad, not to mention the many subtle aggressions, rejections, and trials one has to go through in the negotiation of everyday life. In the many cases where professional qualifications are used as leverage for a move abroad, sights are set on a better future for one’s children, which again is informed by the misplaced faith in greater opportunities and a lack of awareness of the factors outlined above. Needless to say, in the global swing to the Right, things have become even more challenging. In such a context, considering the few rare cases where skilled migrants live extremely comfortable lives as the norm becomes a dangerous misconception.

The two ideological pull factors mentioned above are complemented by a push factor, which has to do with a highly classed understanding of what a white-collar professional is due in their society. Many of these aspirations are clearly articulated in academic trade union action demanding separate quotas for school entry, increased fuel allowances, winning back the presently stalled vehicle permit scheme, salary hikes, and so on. While working people have every right to agitate for better material conditions, insofar as it remains unconnected to a broader movement for improving the conditions of the lot of the working class, it remains self-serving and very much within the class logic of capitalist society. Since these demands are articulated as a means of maintaining distinction, it is clear that they are not envisaged as part of a class movement. The frustration of not having these needs for distinction satisfied may push some to seek greener pastures abroad, at least financially, (perhaps as a means of social mobility based on it), only to be disappointed on most occasions.

What is to be done?

Addressing the systemic push factors listed above requires, first and foremost, greater allocations for free public higher education. This would immediately translate into more recruitments and less work per academic, and better research and teaching in the long haul. An increase in funding would also ideally lead to greater infrastructural investments, especially including improving the living conditions of those who work in regional universities amid untold hardships. Next, fairer, more creative, and, therefore, more effective recruitment policies are badly needed to attract talented individuals to university positions. Rather than carving out a ‘special category’ for academics to achieve this purpose, which is informed by a classed logic, this needs to be done through fundamental reforms in recruitment processes. Third, a persistent attack on the entrenched hierarchy within universities through internal reform is much called for. Reforming recruitment practices will go a long way towards addressing this. Measures should also be taken to introduce more stringent policies against SGBV (not to mention ragging, even though it is not directly connected to brain drain). Such measures would create a safer, fairer, and more attractive workplace, which would give more reasons for people to stay.

On top of greater allocations, we also need a transformation of our aspirations themselves if this situation is to change. That necessitates a kind of education capable of questioning the ‘paradise’ conception of Western societies, and lays bare their colonial material and ideological dimensions, in both their historical and contemporary manifestations. These colonial understandings of the ‘good life’, moreover, have devastating ecological implications for the planet, not to mention social justice. An education with the ability to transform this mindset would hopefully prove to be more than a mere path to social mobility, rather being a tool of social emancipation that renders mobility moot.

(Hasini Lecamwasam is with the Department of Political Science, University of Peradeniya)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

Continue Reading

Features

Friends favourite Suzi Croner returns for Oktoberfest 2026

Published

on

Charming audiences in Switzerland as Suzi Flückiger, Sri Lanka’s own Suzi Croner is coming home… for a very special occasion.

The bubbly former frontline vocalist of 90s band Friends will take the stage at a popular venue in Colombo for Oktoberfest 2026.

Known in Europe for her country and classic hits, Suzi has remained a much-loved name back home. This will be a rare chance for local fans to see her live and celebrate the voice behind so many Friends memories.

Oktoberfest 2026 in Colombo promises an evening of live music, traditional Bavarian food and beer, colourful dirndls and lederhosen, folk dancing, and plenty of community cheer.

Suzi Croner (Flückiger)

Against this lively backdrop, Suzi will take the stage for a special solo set, featuring her own pre-recorded music. She performed at the event last year too, as a solo artiste, but a German band providing the music.

This year, however she says, it’s a different scene.

“The novel attraction will be the dancers from Germany — all girls, clad in German outfits,” Suzi said. She added that the event will also highlight the activities generally connected with Oktoberfest, which should generate a lot of fun and excitement for those who join her in Colombo next month.

Suzi has become a much-in-demand artiste in Europe, and has even performed Down Under, in Melbourne.

In Switzerland, where she has been based for the past 42 years, she continues to charm audiences with country and classic hits, performing at private events and community nights across Europe.

“My weekends are generally loaded with my work as a singer,” she said. “And I also play tennis three times a week, because I need to keep fit to entertain my audience in an active way.”

Her repertoire is made up mainly of Swiss, German and English songs.

And true to form, Suzi loves springing surprises.

“So watch out when you join me at Oktoberfest 2026, in Colombo!” she said.

Continue Reading

Trending