We hope that this collection of accounts will help to further this conversation at many levels. Thich Nhat Han has written that whenever Buddhists and Christians who meditate and practice mindfulness come together, Jesus and the Buddha are in conversation. This unacceptable reality only makes a deeper study of the true teaching more urgently needed. The names of the Buddha or Jesus can be exploited for political or material ends. Through history, religion is at times exploited as a factor in conflicts. We respect how the lives and customs of millions of people, especially in Asia, are guided by the Buddha’s teachings. Both are concerned with how we can live our daily lives and deal with our desires and experiences of love and hate, fear and sorrow, pride and passion, struggle and defeat. In that way, instead of centering on self, they urge us to create energy through giving fully in mercy towards others. He is congenial, conciliatory, not supercilious, and accessible to all, while Christ himself has declared, “Come to me all you who labor and are burdened, and I will refresh you.”īoth the Buddha and Jesus outline a path of detachment from self, and encourage compassion towards others. The venerable Gautama bids everyone welcome. In order that this conversation may be shared and reach others, we offer these studies by way of invitation, in the spirit of hospitality, gratitude and joy, common to both the Buddhist and Christian traditions. They are the fruit of a group of Christian, for the most part Jesuit, scholars of Buddhism, who live in various parts of Asia and who meet each year to share their experiences of engaging in dialogue with Buddhists and with the way of the Buddha, as it is lived in contemporary Asia. The essays in this anthology do not represent a comprehensive overview of either Buddhism or Christianity, but rather they are reflections personal to each author. For Buddhists and Christians what is common is the human journey, and the desire to assist each person’s own path to inner conversion and spiritual maturity. Belief in a personal God may not be central to the Buddha’s teachings. For Christians (indeed for each of the religions in the Abrahamic tradition) a personal God who is engaged in mankind’s story is central. Mark Raper SJĭespite vast differences between Christianity and Buddhism, and a variety of traditions within each, their points of similarity are fascinating and their study can be immensely fruitful, as this collection of studies reveals. Buddhist Education and its Relevance Todayġ7. The Buddha’s Psycho-Spirituality at the Service of Ignatian Spiritualityġ6. The Great Spirit in Indigenous Peoples’ Lives and the Future of Pneumatologyġ5. Sacred Time for a Sacred Sojourn in the Mystical Ageġ4. Nirvana, as the Unconditioned Dharma, according to the Sarvastivada School and their Controversiesġ3. Contemporary Buddhist Social and Political Activism in Asiaġ2. An Inculturation of Faith in Practice: The Thai Catholic Use of Royal Wordsġ1. The Dilemma of the “Supreme” Zen Meditation Method in Korea and Rethinking the Zen Master Seungsahnġ0.
A Radical Orthopraxis of Theravada Buddhism: Buddhadāsa’s Dhammic Essentialismĩ. Jesus Christ Encountering Gautama Buddha: Buddhist-Christian Relations in South KoreaĨ.
The Debate in China on Humanistic Buddhismħ. Further Along the Exploring Path of Dialogue between Meister Eckhart and Zen Buddhism: The Itinerary of the Soul toward God into the Godhead and the Enlightenment toward Absolute NothingnessĦ.
The Relation between Dharmākara Bodhisattva and Amitābha: Structure of the Dharma Body of Buddha as a Compassionate Means of SalvationĤ. An Introduction to the Daily Ritual Prayer of Shingon Devoteesģ. Reflections on Some Psychological Aspects of ZenĢ.
0 kommentar(er)
