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This work is in two parts. Swidler's translation from German of Yagi's short book, The Front Structure as a Bridge to Buddhist Christian Thought, and Swidler's extended introduction to both the Christian-Buddhist dialogue and to the place of Yagi's theology in it.
While process philosophers and theologians have written numerous essays on Buddhist-Christian dialogue, few have sought to expand the current Buddhist-Christian dialogue into a "trilogue" by bringing the natural sciences into the discussion as a third partner. This was the topic of Paul O. Ingram's previous book, Buddhist-Christian Dialogue in an Age of Science. The thesis of the present work is that Buddhist-Christian dialogue in all three of its forms - conceptual, social engagement, and interior - are interdependent processes of creative transformation. Ingram appropriates the categories of Whitehead's process metaphysics as a means of clarifying how dialogue is now mutually and creatively transforming both Buddhism and Christianity. Drawing also on the work of theologian John Hicks and philosopher of science Imre Lakatos, Ingram develops an understanding of Buddhist-Christian dialogue in the context of a religious pluralism that is both open and dynamic and methodologically rigorous. Wide-ranging and full of insight, The Process of Buddhist-Christian Dialogue will be invaluable to scholars and students of comparative religion.
This book is intended to encourage the use of comparative theology in contemporary Buddhist-Christian dialogue as a new approach that would truly respect each religious tradition's uniqueness and make dialogue beneficial for all participants interested in a real theological exchange. As a result of the impasse reached by the current theologies of religions (exclusivism, inclusivism, and pluralism) in formulating a constructive approach in dialogue, this volume assesses the thought of the founding fathers of an academic Buddhist-Christian dialogue in search of clues that would encourage a comparativist approach. These founding fathers are considered to be three important representatives of the Kyoto School--Kitaro Nishida, Keiji Nishitani, and Masao Abe--and John Cobb, an American process theologian. The guiding line for assessing their views of dialogue is the concept of human perfection, as it is expressed by the original traditions in Mahayana Buddhism and Orthodox Christianity. Following Abe's methodology in dialogue, an Orthodox contribution to comparative theology proposes a reciprocal enrichment of traditions, not by syncretistic means, but by providing a better understanding and even correction of one's own tradition when considering it in the light of the other, while using internal resources for making the necessary corrections.
Buddhist - Christian Dialogue The Parliament of the World’s Religions, December 2-9, Melbourne, Australia Sunday, December 6, 2009, 11:30am– 1:00pm The program of the Parliament paraphrased this workshop in such words as those below. Its four papers stimulated much interest and flowed together in a productive manner that elicited a lively interaction. For that reason, the essence of these papers has been reproduced here for wider appreciation. The program included four parts and aimed to fosters a spirit of enquiry and openness: • Participants were offered examples from the Canonical gospels, the Gospel of Thomas, as well as writings from Meister Eckhart, Thomas Merton, and others. • The workshop presented approaches to objectless meditation, and explored its vital place in uncovering wisdom. • Presenters showed how issues raised by dialogue in contexts of pluralism could be explored collaboratively by Buddhists and Christians by retrieving strands of tradition such as compassion, empathy, care and forgiveness. • A recently released book was introduced, ‘Dharma as Man’, which is an ancient story read each evening by an old man to his young son in rural India. It is a universal tale condensed to combine the world’s stories, which renders Jesus’ life into Buddhist concepts in an ancient Indian setting. • There was a discussion of how traditions might better understand their shared vocation to alleviate suffering through interreligious dialogue and shared inter-spiritual contemplative silence.
This is the first comparative study of the self and no-self in Hinduism, Buddhism, and Christianity. In spite of doctrinal differences within these three belief systems, they agree that human beings are in a predicament from which they need to be liberated. Indian religions, including Hinduism and Buddhism, share the belief that human nature is inherently perfectible, while the epistemological and psychological limitation of the human being is integral to Christian belief. Regarding the immortality of the human being, Hinduism and Christianity traditionally and generally agree that human beings, as atman or soul, possess intrinsic immortality. On the contrary, Buddhism teaches the doctrine of no-self (anatta). Further, in their quest to analyze the human predicament and attempt a way out of it, they employ different concepts, such as sin and salvation in Christianity, attachment (tanka) and enlightenment (nirvana) in Buddhism, and ignorance (avidya) and liberation (moksa) in Hinduism. This volume seeks to show that that behind these concepts are deep concerns related to human existence and its relationship with the whole creation. These common concerns can be a basis for a greater understanding and dialogue between Christians, Hindus, and Buddhists.
It is possible to be a Christian Buddhist in the context of a universal belief that sits fairly lightly on both traditions. Ross Thompson takes especially seriously the aspects of each faith that seem incompatible with the other, no God and no soul in Buddhism, for example, and the need for grace and the historical atonement on the cross in Christianity. Buddhist Christianity can be no bland blend of the tamer aspects of both faiths, but must result from a wrestling of the seeming incompatibles, allowing each faith to shake the other to its very foundations. The author traces his personal journey through which his need for both faiths became painfully apparent. He explores the Buddha and Jesus through their teachings and the varied communities that flow from them, investigating their different understandings of suffering and wrong, self and liberation, meditation and prayer, cosmology and God or not? He concludes with a bold commitment to both faiths.
Thomas Merton recognized the value and possibility of contemplative dialogue between monastics and contemplatives of other religious traditions and hoped that, through such dialogue, monastics would strive for ‘inter-monastic communion’ and a bonding of the broader ‘spiritual family.’ He held out hope that this bond would demonstrate the fundamental unity of humanity to a world that was becoming ever more materialistic and divided. Among other themes and topics, this book explores Thomas Merton’s role as a pioneer of Buddhist-Christian dialogue and monastic interreligious dialogue. It delves into the process of Merton’s self-transformation through contemplative experiences, explores his encounter with Zen and Tibetan Buddhists and his pioneering engagements in Buddhist-Christian dialogue, and presents and responds to the criticisms of those who raise questions about Merton’s understanding of Buddhism. Fr. Jaechan Anselmo Park, OSB, articulates and analyzes the influences of Buddhist theory and practice on Thomas Merton’s contemplative spirituality and shows how Merton’s legacy has influenced and continues to inspire interreligious and inter-monastic dialogue, particularly in an Asian monastic context.
This project at the interface of Buddhist-Christian studies, comparative theology, and Christian systematic theology proceeds by way of exploring questions related to the presence and activity of the Holy Spirit in a 21st century world of many faiths.
The centre of gravity of contemporary Christianity has shifted to the southern hemisphere where, with the exception of Latin America, almost all Christians are minorities in their home countries. Christians in Asia live amongst Muslim, Hindu, Buddhist, Shamanist or Taoist majorities and this context shapes the local Christian theology. The same is true in Africa where traditional religions and beliefs influence African Christians. Central to this change in both Africa and Asia is the creation of a new Jesus, one who accretes local beliefs and concerns and who, in that process, is transformed. 'The Non-Western Jesus' reveals how a new theology - with its own images and concepts - is coming into being. A wide range of embodiments of Jesus is examined: Jesus as 'Avatara' and 'Guru' in the Indian context; as 'Bodhisattva' in the Buddhist context; and Jesus within Asian, Chinese, Japanese, Korean, African and Indonesian religious contexts.
Buddhism and Christianity are ancient, rich, and multivalent wisdom spirituality traditions that often have insightful similarities as well as distinct perspectives from entirely different starting points. Fragrant Rivers of Wisdom explores some of these paths and encourages readers to gain, as far as is possible, a participant's appreciation of another faith. This book aims to help readers celebrate and enjoy the rich wisdom legacies of a teacher revealing a pure lotus blossoming from mud and the legacies of a peasant Jewish carpenter from Galilee revealing love on a cross. Both teachers share the power of love, the joys of healing encouragement, and the creative resources of spirit-filled living. Their ancient words and their modern communities still following these paths are dynamically relevant for our modern context of confusion and challenge.