November 10th marks the 38th anniversary of the assassination of Father Michael Rodrigo, a Sri Lankan Catholic priest and member of the Oblates of Mary Immaculate (OMI), widely remembered for his radical commitment to social justice, ecological awareness, and inter-religious dialogue in rural Sri Lanka.
Father Michael Paul Rodrigo (OMI) was born on June 30, 1927, and was ordained on July 7, 1954. Holding doctorates in Philosophy and Theology, he chose to live among rural communities rather than pursue an academic career. In the 1980s, he began his ministry at Suba Seth Gedara (“House of Good Wishes”) in Buttala, focusing on social justice, liberation, and inter-religious dialogue, particularly between Christian and Buddhist communities in a predominantly Buddhist rural setting.
Suba Seth Gedara emphasized living among the people, sharing their conditions, and “walking with” them in their struggles. Fr. Michael and his companions adopted local dress (sarong and banyan) instead of priestly vestments to identify with the rural community. They organized adult literacy programs, established a small library, conducted health clinics, raised awareness of environmental and agricultural issues, and engaged in inter-religious dialogue with Buddhist monks and local laypeople, emphasizing compassion, equanimity, and care for creation.
On November 10, 1987, while celebrating Holy Mass and seeking divine guidance regarding threats against his life and the Suba Seth Gedara mission in Alukalawita, Buttala, Father Rodrigo was brutally assassinated.
Father Michael was deeply inspired by the spirit of liberation theology. He chose to stand with the poor, aligning himself with their struggles, feeling their pain, and constantly asking, “Why are people poor?” He devoted his life to seeking answers, from children to the elderly, and believed the Church must be present among those whose needs are most urgent and whose voices are often forgotten.
He once reflected: “The Lord dwells among the sick, the poor, the marginalized, and the oppressed. He continues to suffer within them. For instance, in the sorrow of the people of Uva, the passion of Jesus is constantly renewed. The voiceless cry of the landless is where the ‘Word’ resides. Though they suffer today, one day they will judge this situation. The hope of a new dawn is within them. Through that hope, Christ will rise again among them.”
Reflecting on the Child Jesus, he said: “I have a statue of the infant Jesus in my room. He came to save all children, all men, and all women, everywhere and at all times. Therefore, in this country, in this era, He also came to redeem the voiceless poor Buddhist children, men, and women who have lost their lands. They have no homes, no food, no beds, no shelter, not even a small room of their own.”
Father Michael believed that, like Christ, we must embrace poverty and live among the people. To nuns visiting from Colombo, he wrote: “You should not come here as tourists, but with the desire to live among the suffering people. In Colombo, you are used to bathrooms; here, you will have only a well to bathe. The Manik River is nearby.”
Concerned about violence in Sri Lanka, he said: “I am sorry for those who are victimized. I am also sorry for those who caused this tragedy. The young generation today turns to violence not because they prefer it, but because violence appears to them to be the only language understood by the powerful. When conflicts arise between the Sinhala and Tamil people, we are not taught to address God as the Father of a particular race, but as ‘Our Father in Heaven.’”
Living among a 90% Buddhist population, Father Michael collaborated closely with monks and laypeople, once remarking: “I am Christian by faith, but Buddhist by culture.”
He adapted theology and popular worship to the Sri Lankan context, observing: “Theology has been treated like a potted plant brought from a foreign country. Attempts to plant it here as it is have prevented it from taking root, leading to weak, unfruitful growth.”
Despite repeated threats urging him to leave the village, he remained steadfast, writing: “Why should we fear death? Fleeing from a crisis is not bearing witness. We must live with the people and never abandon them.”
He believed that instead of seeking comfort from God, we must seek the God who comforts, preparing ourselves for a beautiful heaven. Reflecting on his priestly vocation, he said: “I died in the struggle long ago, on the day I made my priestly vows in 1948.”
He reminded others that the cross is not decoration but a symbol of sacrifice: “Jesus was the first to be nailed to it. When the time comes, we too must be ready to die for our brothers and sisters.”
Father Michael Rodrigo’s life remains a testament to selfless service, spiritual courage, and unwavering solidarity with the oppressed.
