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Asian Church should become ‘more Asian, less Roman’

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(UCAN)The Churches in Asia need to seize the moment to stress the Asianness of the Church as Pope Francis encourages Church communities to become more grounded through continental contextual theologies, says Redemptorist Father Vimal Tirimanna, one of Asia’s leading theologians.The 67-year-old professor of theology at the Pontifical Accademia Alfonsiana in Rome says the Federation of Asian Bishops’ Conference (FABC) should build on the theological foundations laid by yesteryear Asian theologians.

The priest, also a member of the Theological Commission of the General Secretariat for the Synod 2021-2024,  also believes the synodal process will change “the Church upside down” if the process is taken seriously. Father Tirimanna spoke with UCA News on Oct. 20 on the sidelines of FABC’s first general conference (Oct.12-30) organized in Bangkok as part of its golden jubilee celebrations. Excerpts from the interview:

Q: What do you think the FABC has achieved in its 50 years?

A: The Federation of Asian Bishops’ Conference has a very good foundation thanks to our forefathers, who worked for it in the 1970-80s. We are celebrating 50 years now and I think we should get inspiration from those pioneers. Of course, we cannot go back and should not go back literally to what they were because the world has changed, and realities have changed. We should move on based firmly on the foundation they have already laid.

The essence they gave is the Asianness of the Church. Otherwise, tell me why should we meet as the FABC here. If we are not here to build on that essence of Asianness, it is all a waste of money, time and energy. We should cherish and develop a sense of Asianness in every aspect of the Church paying attention to the contemporary signs of the times. That, I believe, is the meaning of the existence of the FABC.

The FABC should continue to work. Let me be specific. We need to be Asian but as things stand today, the Church in Asia is not yet fully Asian. The FABC should continue to work and it has a lot of ground to cover. In the initial three decades of the FABC, it was bubbling with Asianness. But that Asianness has been gradually waning.

However, we cannot and should not go back to the 1970s and 1980s. We have to face today’s reality and respond. Today’s Asia is not the Asia of the 1970s or of the 1980s. So we have to be Asian according to today’s Asia.

Q: Is a fully Asian Church even possible?

A: We have to be Asian, otherwise, we don’t need an FABC. Take for example the Latin American CELAM (the FABC equivalent in South America). It is through and through Latin American. And the FABC trails behind it. But as things stand, the reality is there is not much of a difference between European theology and the FABC’s theology. Of course, I’ll be too naive to say that as a blanket statement. Certainly, there are certain Asian elements in our Churches. It’s there … but much reduced. We can be more Asian, that’s what I am saying.

Q:Why is the Asian Church attempting to reduce its Asian elements?

A: Frankly speaking, I don’t think that the Asian Church is consciously attempting to reduce her Asianness. However, the reasons for the lack of enthusiasm for being Asian can be traced to the pontificates of Papa Wojtila and Papa Ratzinger that perceived relativism as the major issue the Church has to respond to. During that time, most Asian bishops were trying to follow the Roman agenda, for obvious reasons. That’s what Rome wanted. The freedom, which Paul VI gave, what Vatican II gave, was not there. Pope Paul VI allowed and encouraged the openness and freedom to be Asian, to be theologizing in the Asian way. But in the later decades, we see it being taken away little by little, little by little.

With the arrival of Pope Francis, we have gained much more space to be Asian because he’s a Third-World man who would surely understand what it means to be in the Third World. He was the cardinal Archbishop of Buenos Aires in Argentina.

Secondly, he’s promoting contextual theology. So, this is our Asian moment. We need to seize it. But I’m sorry to say I don’t see the enthusiasm and energy to do that. We can do much more than what we are doing because this is our moment. If we lose this, I wonder whether God will give us another moment like this.

Q:What do you mean by contextual theology?

A: Any theology should help Christians to understand and respond to their faith in their own histories, in their daily life, in their culture, and in their socio-political nuances. These realities in Asia provide us with our context, and these realities are completely different from any other part of the world. Continental contextual theologies are local theologies to be developed as a faith-response to these continental realities. Roman or European theology will not be able to understand and respond to our realities in all their complexities. What we need is an Asian theology.

Vatican II has given us the freedom to develop these contextual theologies. This is the moment for us. I’m so happy that I’m living in this moment. I’m very hopeful about this space and freedom which Pope Francis reiterates. But will we use that space and the freedom to continue to build an Asian theology? I’m not sure. At the same time, I say this with a certain amount of hope. But I would have loved to have more inspiration from an Asianness than what we see today.

Q:How will the universal Church benefit from these contextual theologies?

A: One of the finest theological elements which the FABC developed and contributed to the universal Church was the theology of inter-religious relations. The first document of the FABC Theological Advisory Commission was trying to understand how Christians could practice their faith without negating or looking down upon the beliefs of other religions in Asia, following the guidelines given by Vatican II.

I want to mention the names of a few Asian theologians here, who worked hard to lay the foundations for the FABC’s theology — Father Felix Wilfred from India and Jesuit Father Catalano Arevalo from the Philippines. I also remember Jesuit Father Aloysius Pieris of Sri Lanka. We may have differences of opinion with them. For example, I may not agree as a bishop with certain views they hold but their work for the FABC was seminal and indispensable.

Their main common point was that there are three main living realities in Asia: religions, cultures, and the poor. These founding fathers of FABC theology, of course, together with the pioneer FABC bishops, considered that Christian existence in Asia can be appreciated only through triple dialogue — with religions, cultures and the poor. These triple realities characterized Asia in the seventies, and they continue to characterize Asia even today and that will characterize Asia even tomorrow.

After all, our major Asian religions are here to stay. Whatever our other problems are, we are very religious still in Asia. Secondly, cultures. We are still culturally conditioned people more than any other non-Asian country, probably some African nations may be exceptions. Thirdly, our poor. They are not going to go off in the near future. So the dialogue with these three living Asian realities is a must. Of course, in our globalized world, all these are becoming social realities in many other parts of the world too. Asia is typically characterized by them.

I believe FABC will somehow regain its theological prominence because I believe in the active presence of the Holy Spirit. Otherwise, a conference like this will not have happened, a hope like this will have never been lit. However, I also think that we lack daring theologians of the caliber of those, who were there at the foundation. We don’t have them today. Simple as that. We have theologians who mostly repeat what the early Asian theologians said, or what the Vatican is saying. We do not have theologians who can take Asian theology forward, but I believe that the Holy Spirit will lead the FABC in His own way.

Q:What should be their priorities in this journey forward?

A: We have newer issues that beg for theological engagement here in Asia. We should have more time for dialogue with women, youth, and the environment. But please don’t put those dialogues on par with the triple dialogue because the triple dialogue is what gives us our Asianness our Asian identity in theologizing. 

Environmental issues are here as they are in other parts of the world. Issues of women and youth are also global. We should not lose what characterizes us. Have a dialogue with everybody, but let’s be Asian. If you are not focused well, everything becomes important even with regard to dialogue. That means nothing is important. Have a dialogue but don’t say they are Asian issues alone. But the issues of women in Asia are not that of Europe. So European solutions will not help Asian women. I think I have made my point clear.I am in the Theological Commission, and Pope Francis is interested in Asian Churches. All the national episcopal synodal reports I read last month in Frascati together with my colleagues spoke about the role of women in the Church.

Here, I think of the report from Sri Lanka, which pleasantly surprised me as it said, women are the lifeblood of the Church in Sri Lanka. So we should give them more place, much more than now in ecclesial life. All that is true. But for heaven’s sake don’t copy North American and European women’s agenda and bring it here. For example, women’s ordination. Is it an Asian issue? I’m asking that question. I won’t say anything more. Are not women’s social subjugation, their oppression, and man-dominated societies in Asia typically our Asian issues? We also have issues of pushing women to be migrant workers in foreign lands.



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Rebuilding the country requires consultation

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A positive feature of the government that is emerging is its responsiveness to public opinion. The manner in which it has been responding to the furore over the Grade 6 English Reader, in which a weblink to a gay dating site was inserted, has been constructive. Government leaders have taken pains to explain the mishap and reassure everyone concerned that it was not meant to be there and would be removed. They have been meeting religious prelates, educationists and community leaders. In a context where public trust in institutions has been badly eroded over many years, such responsiveness matters. It signals that the government sees itself as accountable to society, including to parents, teachers, and those concerned about the values transmitted through the school system.

This incident also appears to have strengthened unity within the government. The attempt by some opposition politicians and gender misogynists to pin responsibility for this lapse on Prime Minister Dr Harini Amarasuriya, who is also the Minister of Education, has prompted other senior members of the government to come to her defence. This is contrary to speculation that the powerful JVP component of the government is unhappy with the prime minister. More importantly, it demonstrates an understanding within the government that individual ministers should not be scapegoated for systemic shortcomings. Effective governance depends on collective responsibility and solidarity within the leadership, especially during moments of public controversy.

The continuing important role of the prime minister in the government is evident in her meetings with international dignitaries and also in addressing the general public. Last week she chaired the inaugural meeting of the Presidential Task Force to Rebuild Sri Lanka in the aftermath of Cyclone Ditwah. The composition of the task force once again reflects the responsiveness of the government to public opinion. Unlike previous mechanisms set up by governments, which were either all male or without ethnic minority representation, this one includes both, and also includes civil society representation. Decision-making bodies in which there is diversity are more likely to command public legitimacy.

Task Force

The Presidential Task Force to Rebuild Sri Lanka overlooks eight committees to manage different aspects of the recovery, each headed by a sector minister. These committees will focus on Needs Assessment, Restoration of Public Infrastructure, Housing, Local Economies and Livelihoods, Social Infrastructure, Finance and Funding, Data and Information Systems, and Public Communication. This structure appears comprehensive and well designed. However, experience from post-disaster reconstruction in countries such as Indonesia and Sri Lanka after the 2004 tsunami suggests that institutional design alone does not guarantee success. What matters equally is how far these committees engage with those on the ground and remain open to feedback that may complicate, slow down, or even challenge initial plans.

An option that the task force might wish to consider is to develop a linkage with civil society groups with expertise in the areas that the task force is expected to work. The CSO Collective for Emergency Relief has set up several committees that could be linked to the committees supervised by the task force. Such linkages would not weaken the government’s authority but strengthen it by grounding policy in lived realities. Recent findings emphasise the idea of “co-production”, where state and society jointly shape solutions in which sustainable outcomes often emerge when communities are treated not as passive beneficiaries but as partners in problem-solving.

Cyclone Ditwah destroyed more than physical infrastructure. It also destroyed communities. Some were swallowed by landslides and floods, while many others will need to be moved from their homes as they live in areas vulnerable to future disasters. The trauma of displacement is not merely material but social and psychological. Moving communities to new locations requires careful planning. It is not simply a matter of providing people with houses. They need to be relocated to locations and in a manner that permits communities to live together and to have livelihoods. This will require consultation with those who are displaced. Post-disaster evaluations have acknowledged that relocation schemes imposed without community consent often fail, leading to abandonment of new settlements or the emergence of new forms of marginalisation. Even today, abandoned tsunami housing is to be seen in various places that were affected by the 2004 tsunami.

Malaiyaha Tamils

The large-scale reconstruction that needs to take place in parts of the country most severely affected by Cyclone Ditwah also brings an opportunity to deal with the special problems of the Malaiyaha Tamil population. These are people of recent Indian origin who were unjustly treated at the time of Independence and denied rights of citizenship such as land ownership and the vote. This has been a festering problem and a blot on the conscience of the country. The need to resettle people living in those parts of the hill country which are vulnerable to landslides is an opportunity to do justice by the Malaiyaha Tamil community. Technocratic solutions such as high-rise apartments or English-style townhouses that have or are being contemplated may be cost-effective, but may also be culturally inappropriate and socially disruptive. The task is not simply to build houses but to rebuild communities.

The resettlement of people who have lost their homes and communities requires consultation with them. In the same manner, the education reform programme, of which the textbook controversy is only a small part, too needs to be discussed with concerned stakeholders including school teachers and university faculty. Opening up for discussion does not mean giving up one’s own position or values. Rather, it means recognising that better solutions emerge when different perspectives are heard and negotiated. Consultation takes time and can be frustrating, particularly in contexts of crisis where pressure for quick results is intense. However, solutions developed with stakeholder participation are more resilient and less costly in the long run.

Rebuilding after Cyclone Ditwah, addressing historical injustices faced by the Malaiyaha Tamil community, advancing education reform, changing the electoral system to hold provincial elections without further delay and other challenges facing the government, including national reconciliation, all require dialogue across differences and patience with disagreement. Opening up for discussion is not to give up on one’s own position or values, but to listen, to learn, and to arrive at solutions that have wider acceptance. Consultation needs to be treated as an investment in sustainability and legitimacy and not as an obstacle to rapid decisionmaking. Addressing the problems together, especially engagement with affected parties and those who work with them, offers the best chance of rebuilding not only physical infrastructure but also trust between the government and people in the year ahead.

 

by Jehan Perera

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PSTA: Terrorism without terror continues

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When the government appointed a committee, led by Rienzie Arsekularatne, Senior President’s Counsel, to draft a new law to replace the Prevention of Terrorism Act (PTA), as promised by the ruling NPP, the writer, in an article published in this journal in July 2025, expressed optimism that, given Arsekularatne’s experience in criminal justice, he would be able to address issues from the perspectives of the State, criminal justice, human rights, suspects, accused, activists, and victims. The draft Protection of the State from Terrorism Act (PSTA), produced by the Committee, has been sharply criticised by individuals and organisations who expected a better outcome that aligns with modern criminal justice and human rights principles.

This article is limited to a discussion of the definition of terrorism. As the writer explained previously, the dangers of an overly broad definition go beyond conviction and increased punishment. Special laws on terrorism allow deviations from standard laws in areas such as preventive detention, arrest, administrative detention, restrictions on judicial decisions regarding bail, lengthy pre-trial detention, the use of confessions, superadded punishments, such as confiscation of property and cancellation of professional licences, banning organisations, and restrictions on publications, among others. The misuse of such laws is not uncommon. Drastic legislation, such as the PTA and emergency regulations, although intended to be used to curb intense violence and deal with emergencies, has been exploited to suppress political opposition.

 

International Standards

The writer’s basic premise is that, for an act to come within the definition of terrorism, it must either involve “terror” or a “state of intense or overwhelming fear” or be committed to achieve an objective of an individual or organisation that uses “terror” or a “state of intense or overwhelming fear” to realise its aims. The UN General Assembly has accepted that the threshold for a possible general offence of terrorism is the provocation of “a state of terror” (Resolution 60/43). The Parliamentary Assembly of the Council of Europe has taken a similar view, using the phrase “to create a climate of terror.”

In his 2023 report on the implementation of the UN Global Counter-Terrorism Strategy, the Secretary-General warned that vague and overly broad definitions of terrorism in domestic law, often lacking adequate safeguards, violate the principle of legality under international human rights law. He noted that such laws lead to heavy-handed, ineffective, and counterproductive counter-terrorism practices and are frequently misused to target civil society actors and human rights defenders by labelling them as terrorists to obstruct their work.

The United Nations Office on Drugs and Crime (UNODC) has stressed in its Handbook on Criminal Justice Responses to Terrorism that definitions of terrorist acts must use precise and unambiguous language, narrowly define punishable conduct and clearly distinguish it from non-punishable behaviour or offences subject to other penalties. The handbook was developed over several months by a team of international experts, including the writer, and was finalised at a workshop in Vienna.

 

Anti-Terrorism Bill, 2023

A five-member Bench of the Supreme Court that examined the Anti-Terrorism Bill, 2023, agreed with the petitioners that the definition of terrorism in the Bill was too broad and infringed Article 12(1) of the Constitution, and recommended that an exemption (“carve out”) similar to that used in New Zealand under which “the fact that a person engages in any protest, advocacy, or dissent, or engages in any strike, lockout, or other industrial action, is not, by itself, a sufficient basis for inferring that the person” committed the wrongful acts that would otherwise constitute terrorism.

While recognising the Court’s finding that the definition was too broad, the writer argued, in his previous article, that the political, administrative, and law enforcement cultures of the country concerned are crucial factors to consider. Countries such as New Zealand are well ahead of developing nations, where the risk of misuse is higher, and, therefore, definitions should be narrower, with broader and more precise exemptions. How such a “carve out” would play out in practice is uncertain.

In the Supreme Court, it was submitted that for an act to constitute an offence, under a special law on terrorism, there must be terror unleashed in the commission of the act, or it must be carried out in pursuance of the object of an organisation that uses terror to achieve its objectives. In general, only acts that aim at creating “terror” or a “state of intense or overwhelming fear” should come under the definition of terrorism. There can be terrorism-related acts without violence, for example, when a member of an extremist organisation remotely sabotages an electronic, automated or computerised system in pursuance of the organisation’s goal. But when the same act is committed by, say, a whizz-kid without such a connection, that would be illegal and should be punished, but not under a special law on terrorism. In its determination of the Bill, the Court did not address this submission.

 

PSTA Proposal

Proposed section 3(1) of the PSTA reads:

Any person who, intentionally or knowingly, commits any act which causes a consequence specified in subsection (2), for the purpose of-

(a) provoking a state of terror;

(b) intimidating the public or any section of the public;

(c) compelling the Government of Sri Lanka, or any other Government, or an international organisation, to do or to abstain from doing any act; or

(d) propagating war, or violating territorial integrity or infringing the sovereignty of Sri Lanka or any other sovereign country, commits the offence of terrorism.

The consequences listed in sub-section (2) include: death; hurt; hostage-taking; abduction or kidnapping; serious damage to any place of public use, any public property, any public or private transportation system or any infrastructure facility or environment; robbery, extortion or theft of public or private property; serious risk to the health and safety of the public or a section of the public; serious obstruction or damage to, or interference with, any electronic or automated or computerised system or network or cyber environment of domains assigned to, or websites registered with such domains assigned to Sri Lanka; destruction of, or serious damage to, religious or cultural property; serious obstruction or damage to, or interference with any electronic, analogue, digital or other wire-linked or wireless transmission system, including signal transmission and any other frequency-based transmission system; without lawful authority, importing, exporting, manufacturing, collecting, obtaining, supplying, trafficking, possessing or using firearms, offensive weapons, ammunition, explosives, articles or things used in the manufacture of explosives or combustible or corrosive substances and biological, chemical, electric, electronic or nuclear weapons, other nuclear explosive devices, nuclear material, radioactive substances, or radiation-emitting devices.

Under section 3(5), “any person who commits an act which constitutes an offence under the nine international treaties on terrorism, ratified by Sri Lanka, also commits the offence of terrorism.” No one would contest that.

The New Zealand “carve-out” is found in sub-section (4): “The fact that a person engages in any protest, advocacy or dissent or engages in any strike, lockout or other industrial action, is not by itself a sufficient basis for inferring that such person (a) commits or attempts, abets, conspires, or prepares to commit the act with the intention or knowledge specified in subsection (1); or (b) is intending to cause or knowingly causes an outcome specified in subsection (2).”

While the Arsekularatne Committee has proposed, including the New Zealand “carve out”, it has ignored a crucial qualification in section 5(2) of that country’s Terrorism Suppression Act, that for an act to be considered a terrorist act, it must be carried out for one or more purposes that are or include advancing “an ideological, political, or religious cause”, with the intention of either intimidating a population or coercing or forcing a government or an international organisation to do or abstain from doing any act.

When the Committee was appointed, the Human Rights Commission of Sri Lanka opined that any new offence with respect to “terrorism” should contain a specific and narrow definition of terrorism, such as the following: “Any person who by the use of force or violence unlawfully targets the civilian population or a segment of the civilian population with the intent to spread fear among such population or segment thereof in furtherance of a political, ideological, or religious cause commits the offence of terrorism”.

The writer submits that, rather than bringing in the requirement of “a political, ideological, or religious cause”, it would be prudent to qualify proposed section 3(1) by the requirement that only acts that aim at creating “terror” or a “state of intense or overwhelming fear” or are carried out to achieve a goal of an individual or organisation that employs “terror” or a “state of intense or overwhelming fear” to attain its objectives should come under the definition of terrorism. Such a threshold is recognised internationally; no “carve out” is then needed, and the concerns of the Human Rights Commission would also be addressed.

 

by Dr. Jayampathy Wickramaratne
President’s Counsel

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ROCK meets REGGAE 2026

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JAYASRI: From Vienna, Austria

We generally have in our midst the famous JAYASRI twins, Rohitha and Rohan, who are based in Austria but make it a point to entertain their fans in Sri Lanka on a regular basis.

Well, rock and reggae fans get ready for a major happening on 28th February (Oops, a special day where I’m concerned!) as the much-awaited ROCK meets REGGAE event booms into action at the Nelum Pokuna outdoor theatre.

It was seven years ago, in 2019, that the last ROCK meets REGGAE concert was held in Colombo, and then the Covid scene cropped up.

Chitral Somapala with BLACK MAJESTY

This year’s event will feature our rock star Chitral Somapala with the Australian Rock+Metal band BLACK MAJESTY, and the reggae twins Rohitha and Rohan Jayalath with the original JAYASRI – the full band, with seven members from Vienna, Austria.

According to Rohitha, the JAYASRI outfit is enthusiastically looking forward to entertaining music lovers here with their brand of music.

Their playlist for 28th February will consist of the songs they do at festivals in Europe, as well as originals, and also English and Sinhala hits, and selected covers.

Says Rohitha: “We have put up a great team, here in Sri Lanka, to give this event an international setting and maintain high standards, and this will be a great experience for our Sri Lankan music lovers … not only for Rock and Reggae fans. Yes, there will be some opening acts, and many surprises, as well.”

Rohitha, Chitral and Rohan: Big scene at ROCK meets REGGAE

Rohitha and Rohan also conveyed their love and festive blessings to everyone in Sri Lanka, stating “This Christmas was different as our country faced a catastrophic situation and, indeed, it’s a great time to help and share the real love of Jesus Christ by helping the poor, the needy and the homeless people. Let’s RISE UP as a great nation in 2026.”

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