150 years ago a monk set out on a mission to challenge missionaries
His voice was heard: The statue of Ven. Migettuwatte Thera
The “Panadura Controversy,” the name coined by the media in the 1870s, recalls the historic “Panadura Vaadaya” or Panadura Debate, that ignited the Buddhist revival in colonial Ceylon.
Born on February 9, 1823, in Balapitiya, Miguel Mendis Silva excelled in Christianity, English and Latin from a young age. Joining the all-European editorial team of the Ceylon Observer after school, his path shifted during his return to Balapitiya for his mother’s funeral. Here, his uncle, the temple’s high priest, guided him towards ordination as Migettuwatte Gunananda, initiating his Buddhist revival efforts.
The Christian missionary presence in Sri Lanka gained prominence due to Dutch influence in the 17th century.
A movement emerged, prompting open debates against Christian missionaries, starting in Ganegama, Baddegama, on February 8, 1865. The prominent debate occurred on June 9-10, 1871, in Gampola, where Ven. Migettuwatte Thera challenged Christian representatives.
In response to missionary propaganda, Ven. Migettuwatte Thera joined forces with other monks. They countered the propaganda with leaflets, posters, and various materials.
In the midst of these debates, “Gnanartha Pradeepa” was published in 1866, and the journal “Vibhajja Vadaya” featured articles by Ven. Migettuwatte Gunananda Thera challenging the authorship of the Bible, eliciting responses from figures like Rev. David de Silva of the Wesleyan mission. The stage for the Panadura Debate was set when Rev. Silva delivered a lecture on Buddhist perceptions of the concept of ‘Soul’ at the Wesleyan Chapel on June 12, 1873. Ven. Mohottiwatte offered a retort at the renowned Rankoth Viharaya (Galkandhe temple) in Panadura. After careful consideration, a more rational approach prevailed, leading to the decision to confront the ongoing debate “face to face” rather than resorting solely to print media and individual lectures.
In response to a letter from Christians, the Buddhist leaders engaged in thoughtful deliberation. Seeking counsel, they first met with Ven. Migettuwatte Thera at his temple in Kotahena. Armed with his advice, they composed a reply on July 9, expressing agreement with the proposal and suggesting that they meet to discuss logistical arrangements. Consequently, August 26 was earmarked as the chosen date, and Jeremias Dias took up the role of facilitator, offering all necessary infrastructure, including a shed in Dombagahawatte, located near the Panadura beach.
The two parties engaged in further discussions, collaboratively devising a set of rules and conditions to govern the conduct of the impending debate. This collaborative approach aimed to ensure that the debate would be conducted with fairness and respect for both sides, underscoring the significance of the upcoming event.
The agreement, signed on July 24, 1873, delineated the terms for the forthcoming debate. It stipulated that the debate would take place on August 26 and 28. Speakers were required to substantiate their arguments with references to appropriate scriptures. Each party would appoint a representative to record the proceedings, and the debate format would be verbal. Speakers were granted one hour each for their presentations during their respective turns. The initial hour was designated for the Christian speaker to present arguments against Buddhism, followed by an hour for the Buddhist response, involving counterarguments against Christianity.
A commitment was made to ensure an atmosphere of tranquility and decorum throughout the debate, with both parties responsible for maintaining harmony during the two-day event. The debate’s venue was the specially constructed shed in Dombagahawatte, Pattiya. The allotted time slots were from 8 a.m. to 10 a.m. in the morning and 3 p.m. to 5 p.m. in the afternoon. Mathes Gunawardene represented the Christians, while Cornelis Perera represented the Buddhists in endorsing this agreement. This agreement laid the foundation for an organized and structured discourse during the Panadura Debate.
John Capper, the Editor of ‘The Ceylon Times’ provided a text on the debate to M. Peebles, an American who returned to America and published a manuscript titled ‘Buddhism and Christianity Face to Face’ in 1875, a comprehensive account of the Buddhist controversy that unfolded at Panadura on August 26 and 28, 1873. Interestingly, it was this very book that inspired Henry Steele Olcott to convert to Buddhism and subsequently journey to Sri Lanka.
In the context of the Panadura Debate, Ven. Migettuwatte Thera found himself engaged in discussions with scholarly Christian priests, the missionaries well-versed in both Buddhist scriptures and the Pali language. The Christian advisory team included Wesleyan priests such as B. Clouch, editor of the Sinhala-Pali Dictionary; William Harvard, an author of Sinhala books; D.J. Gogerly, a knowledgeable Buddhist scholar; and Spence Hardy, another prominent Buddhist scholar.
Rev. David de Silva, who was a Pastor at the Wesleyan Mission in Panadura and a scholar of Pali and Sanskrit, initiated the proceedings by making the first presentation at 8 a.m. on August 26, 1873. Speaking in Sinhala, he delved into the concept of the soul, referencing scriptural sources. This marked the commencement of the discourse on the nature of the soul within the context of Buddhism and Christianity.
Reporting on the proceedings of the first day, a special correspondent from the ‘Ceylon Times’ (later known as the Times of Ceylon) provided insight into the event’s atmosphere:
“Long before the appointed hour, throngs of natives, dressed in their most festive attire, streamed into the expansive enclosure housing the substantial bungalow where the protagonists would confront each other. By seven, the gathering resembled a sea of heads, with people from various districts and even some intellectually attired youth from Colombo, resolute in their support of the Buddhism champion. The Protestant presence was equally formidable. From Monday onwards, catechists and clergymen from diverse denominations—Baptists, Wesleyans, and Church Missionaries—converged from across the island to occupy the designated premises. The venue itself was a temporary structure with a cadjan roof, featuring a raised platform and a central partition. On one side, Rev. David de Silva and his party were situated, while the other side accommodated Ven. Migettuwatte Thera alongside several erudite Nayake Bikkhus…”
During the debate, Ven. Migettuwatte Thera’s eloquence silenced the opposition and left a lasting impact. Converts to Buddhism included Colonel Olcott from the US, Ms. Petrona Blavatsky, and Professor Evan Pavulavich from Russia, reflecting the debate’s far-reaching influence.
The ‘Panadura Controversy’ reverberated worldwide, sparking discussions and debates far beyond its local context. On the concluding evening, an atmosphere of jubilation enveloped the crowd, with chants of ‘sadhu, sadhu’. Amid this intensity, Ven. Migettuwatte Gunananda Thera urged everyone to disperse calmly. The amazing order that prevailed throughout the event was truly remarkable.
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