Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907585
Reviewed by: Earthing The Cosmic Christ of Ephesians: The Universe, Trinity, & Zhiyi's Threefold Truth by John P. Keenan Kristin Beise Kiblinger EARTHING THE COSMIC CHRIST Of EPHESIANS: THE UNIVERSE, TRINITY, & ZHIYI'S THREEfOLD TRUTH, Vol. 1. By John P. Keenan. Eugene, OR: Wipf & Stock, 2021. 247 pp. John P. Keenan, an Episcopal priest and professor emeritus of religion at Middlebury College with expertise in Buddhism and a prolific comparative theologian, has expanded his corpus of Mahāyāna readings of New Testament texts with a new commentary on Ephesians. This book is the first of what will be multiple volumes. It introduces Ephesians, the letter's context, the Tiantai Buddhist Zhiyi, and Keenan's own approach before considering Ephesians 1:1–2, the letter's greeting. Keenan concludes this initial volume by looking ahead to the Berakah blessing that follows the greeting and comprises 1:3–14, which will be addressed in volume 2 along with the Hoyadot prayer of 1:15–23. A brief glossary of Buddhist terms and an extensive bibliography are also included, but there is no index. Justifying the focus on Ephesians, Keenan explains that although Ephesians is heavily used in Christian communities liturgically, it puzzles modern readers with its outdated cosmology (i.e., it pictures the earth at the center of the cosmos, Christ above, and demonic powers hovering). Many of the letter's social norms and attitudes (such as slavery, patriarchy, misogyny, views toward Jews and Judaism, and religious sectarianism) also pose a challenge. Keenan asserts that he fills a gap in the scholarship because many studies of Ephesians thus far fail to discuss these issues. Those familiar with Keenan's work will know that he insists on viewing the Christian tradition from the perspective of the "global theological commons," and to do that, he well utilizes his extensive background in Buddhism. In particular, in this book, Keenan draws from the teachings of Chinese master Zhiyi (538–597) [End Page 282] and his "threefold truth" from the Moho zhiguan (Clear Serenity, Quiet Insight), a compendium that ranks and synthesizes Buddhist teachings, giving the Lotus Sutra pride of place. The "threefold truth" will not only "mirror" and "illuminate" the trinitarian thinking of Ephesians, according to Keenan, but in addition, Keenan sees this truth as an "all-encompassing" hermeneutic of emptiness (5). A hermeneutic of emptiness, according to Keenan, relentlessly cautions us against thinking that ultimate truth can be captured through human language and concepts or that God can be fully knowable. It is only after we empty the ontological language that the Christian tradition has used that we can glean wisdom from conventional speech and be open to the benefits of an interfaith perspective. Keenan posits that "the hermeneutic of emptying doctrine … is applicable well beyond its homeland in India and China" and that "our most cherished scriptures and theologies can be explicative of re
由:地球宇宙基督的以弗所:宇宙，三位一体，和志易的三重真理由约翰·p·基南克里斯汀·贝斯·基布林格地球宇宙基督的以弗所:宇宙，三位一体，和志易的三重真理，卷1。约翰·基南著。尤金，OR: Wipf & Stock, 2021。约翰·p·基南(John P. Keenan)是一位圣公会牧师，也是米德尔伯里学院(Middlebury College)的宗教名誉教授，专门研究佛教，也是一位多产的比较神学家，他扩充了自己的语料库Mahāyāna，对《以弗所书》进行了新的评论。这本书是后续多卷书的第一部。它介绍了以弗所书，这封信的背景，天台佛教志义，以及基南自己的方法，然后考虑以弗所书1:1-2，这封信的问安。Keenan通过展望在问候之后的贝拉卡祝福来结束这一卷，包括1:3-14，这将在第二卷中与1:15-23的Hoyadot祈祷一起讨论。一个简短的佛教术语表和广泛的参考书目也包括在内，但没有索引。为了证明以弗所书的重要性，基南解释说，尽管以弗所书在基督教团体的礼拜仪式中被大量使用，但它过时的宇宙论(即，它把地球描绘成宇宙的中心，基督在上面，魔鬼的力量徘徊)使现代读者感到困惑。这封信的许多社会规范和态度(如奴隶制、父权制、厌女症、对犹太人和犹太教的看法以及宗教宗派主义)也构成了挑战。基南断言，他填补了学术上的一个空白，因为迄今为止对以弗所书的许多研究都没有讨论这些问题。熟悉基南著作的人都知道，他坚持从“全球神学公地”的角度来看待基督教传统，为此，他很好地利用了自己广泛的佛教背景。尤其值得一提的是，在这本书中，基南借鉴了中国大师智仪(538-597)的教导，以及他的“三谛”，来自于《莫和之观》(清静之观)，这是一本对佛教教义进行排名和综合的纲要，使《法华经》占据了最重要的位置。根据基南的说法，“三重真理”不仅会“反映”和“照亮”以弗所人的三位一体思想，而且，基南认为这个真理是一种“包罗万象的”空性解释学(5)。根据基南的说法，空性解释学无情地警告我们，不要认为最终的真理可以通过人类的语言和概念获得，也不要认为上帝是完全可知的。只有在我们清空基督教传统所使用的本体论语言之后，我们才能从传统的演讲中收集智慧，并对跨信仰视角的好处持开放态度。基南认为，“对空的教义的解释学……在印度和中国以外的地方都是适用的”，“我们最珍视的经文和神学可以解释揭示的真理，但却不能完全阐明绝对”(106)。基南的论点令人印象深刻地借鉴了希腊思想的研究、天体物理学的科学工作、犹太教和基督教学术以及佛教研究。他分享了很多关于一世纪基督教团体的文化和背景的信息，特别是在第二章。由于《以弗所书》与《歌罗西书》的密切关系，在第三章中也提供了很多关于这段文字的信息。在第四章中，基南深入探讨了《以弗所书》中所看到的宇宙中的基督是如何与当时古老的宇宙论联系在一起的，以及这与我们今天的理解形成了鲜明的对比，即我们的星球只是众多星球中的一个，我们的星系只是无数其他星系中的一个，整个宇宙正在膨胀，以至于“在我们宇宙的顶峰寻找基督已经没有意义了”(10)。基南并没有试图将当前的天体物理学理论基督教化，而是认为这种改变了的观点使我们的神学方法发生了更深层次的革命，并挑战了我们的“身份思维”(14)。佛教的无我教义在这里显然很有影响力。第五章对《知易》进行了更多的讨论，并对《以弗所书》进行了佛教解释学的发展，认为早期的犹太教和基督教传统在与佛教哲学相比时没有充分考虑认识论。
{"title":"Earthing The Cosmic Christ of Ephesians: The Universe, Trinity, & Zhiyi's Threefold Truth by John P. Keenan (review)","authors":"","doi":"10.1353/bcs.2023.a907585","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907585","url":null,"abstract":"Reviewed by: Earthing The Cosmic Christ of Ephesians: The Universe, Trinity, & Zhiyi's Threefold Truth by John P. Keenan Kristin Beise Kiblinger EARTHING THE COSMIC CHRIST Of EPHESIANS: THE UNIVERSE, TRINITY, & ZHIYI'S THREEfOLD TRUTH, Vol. 1. By John P. Keenan. Eugene, OR: Wipf & Stock, 2021. 247 pp. John P. Keenan, an Episcopal priest and professor emeritus of religion at Middlebury College with expertise in Buddhism and a prolific comparative theologian, has expanded his corpus of Mahāyāna readings of New Testament texts with a new commentary on Ephesians. This book is the first of what will be multiple volumes. It introduces Ephesians, the letter's context, the Tiantai Buddhist Zhiyi, and Keenan's own approach before considering Ephesians 1:1–2, the letter's greeting. Keenan concludes this initial volume by looking ahead to the Berakah blessing that follows the greeting and comprises 1:3–14, which will be addressed in volume 2 along with the Hoyadot prayer of 1:15–23. A brief glossary of Buddhist terms and an extensive bibliography are also included, but there is no index. Justifying the focus on Ephesians, Keenan explains that although Ephesians is heavily used in Christian communities liturgically, it puzzles modern readers with its outdated cosmology (i.e., it pictures the earth at the center of the cosmos, Christ above, and demonic powers hovering). Many of the letter's social norms and attitudes (such as slavery, patriarchy, misogyny, views toward Jews and Judaism, and religious sectarianism) also pose a challenge. Keenan asserts that he fills a gap in the scholarship because many studies of Ephesians thus far fail to discuss these issues. Those familiar with Keenan's work will know that he insists on viewing the Christian tradition from the perspective of the \"global theological commons,\" and to do that, he well utilizes his extensive background in Buddhism. In particular, in this book, Keenan draws from the teachings of Chinese master Zhiyi (538–597) [End Page 282] and his \"threefold truth\" from the Moho zhiguan (Clear Serenity, Quiet Insight), a compendium that ranks and synthesizes Buddhist teachings, giving the Lotus Sutra pride of place. The \"threefold truth\" will not only \"mirror\" and \"illuminate\" the trinitarian thinking of Ephesians, according to Keenan, but in addition, Keenan sees this truth as an \"all-encompassing\" hermeneutic of emptiness (5). A hermeneutic of emptiness, according to Keenan, relentlessly cautions us against thinking that ultimate truth can be captured through human language and concepts or that God can be fully knowable. It is only after we empty the ontological language that the Christian tradition has used that we can glean wisdom from conventional speech and be open to the benefits of an interfaith perspective. Keenan posits that \"the hermeneutic of emptying doctrine … is applicable well beyond its homeland in India and China\" and that \"our most cherished scriptures and theologies can be explicative of re","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"126 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135798287","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907574
Lee Clarke
abstract: The debate between St. Augustine of Hippo and the British monk Pelagius is a famous event in the history of Christianity. While Pelagius emphasized the idea that we could achieve salvation via our own free effort, Augustine argued for the opposite: That due to original sin, humans are unable to reach liberation alone and must be saved by God's grace. Augustine won the debate, and the doctrine of original sin became a key theological cornerstone of Western Christianity. What is less well known is that two philosophical positions within the Buddhist tradition corresponded to this debate. One from the Buddha Shakyamuni himself, who taught that all could attain nirvana freely, and one from the medieval Japanese monk and philosopher Shinran, who, disagreeing with his master, taught that we live in a fallen era. We are unable to achieve enlightenment ourselves and thus must rely on the saving grace of Amida Buddha to transport us to a place where the goal is achievable. This paper seeks to highlight these similarities between these two debates and, in the process, show that the philosophical issue of free will versus determinism is one that crosses the boundaries of Eastern and Western thought. It is hoped that the revelation of such a shared debate will increase understanding between Christianity and Buddhism, as well as between other diverse traditions of thought.
{"title":"The Nirvana Controversy: A Comparison of the Pelagian Controversy and Buddhist Views of Liberation","authors":"Lee Clarke","doi":"10.1353/bcs.2023.a907574","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907574","url":null,"abstract":"abstract: The debate between St. Augustine of Hippo and the British monk Pelagius is a famous event in the history of Christianity. While Pelagius emphasized the idea that we could achieve salvation via our own free effort, Augustine argued for the opposite: That due to original sin, humans are unable to reach liberation alone and must be saved by God's grace. Augustine won the debate, and the doctrine of original sin became a key theological cornerstone of Western Christianity. What is less well known is that two philosophical positions within the Buddhist tradition corresponded to this debate. One from the Buddha Shakyamuni himself, who taught that all could attain nirvana freely, and one from the medieval Japanese monk and philosopher Shinran, who, disagreeing with his master, taught that we live in a fallen era. We are unable to achieve enlightenment ourselves and thus must rely on the saving grace of Amida Buddha to transport us to a place where the goal is achievable. This paper seeks to highlight these similarities between these two debates and, in the process, show that the philosophical issue of free will versus determinism is one that crosses the boundaries of Eastern and Western thought. It is hoped that the revelation of such a shared debate will increase understanding between Christianity and Buddhism, as well as between other diverse traditions of thought.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135798552","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907572
Stephanie Cloete
abstract: In Kephalaia Gnostika , the third part of his great trilogy on the ascetic and contemplative life, the early Christian desert monk Evagrios of Pontus made a statement that resonates with the story told by the Buddha in the Aggañña Sutta . Evagrios declared that there had been a time when evil did not exist, and from this premise, he extrapolated that there will come a time when evil will not exist anymore. Both Evagrios and the Buddha, it seems, were essentially optimistic in their teaching, convinced that despite being subject to a "fall," human beings have agency and can work toward establishing virtue in their lives and experiencing the fruits of this labor. In order to do this, a sophisticated understanding of how the mind works is key, and the two teachers, within the lineaments of the thought worlds of their respective backgrounds, explore what contemplation and meditation offer to this end. They also discuss other qualities that contribute to the development of a "gentle warrior," a character recognizable in both traditions and notable for the level to which they have erased subjectivity and their dedication to the achievement of good outcomes. Evidence can be found in both Buddhist and Christian writings of the recognition of correlations between the structure of the cosmos and spiritual or religious experience.
早期基督教沙漠僧侣Evagrios of Pontus的《Kephalaia Gnostika》是他关于苦行和沉思生活的伟大三部曲的第三部，在这本书中，他的陈述与佛陀在Aggañña经中讲述的故事产生了共鸣。埃瓦格里奥斯宣称曾经有一段时间邪恶不存在，从这个前提出发，他推断将会有一个邪恶不再存在的时代。埃瓦格里奥斯和佛陀在他们的教义中似乎都是乐观的，他们相信，尽管会“堕落”，但人类有能力，可以努力在生活中建立美德，并体验这种劳动的成果。为了做到这一点，对思维如何运作的复杂理解是关键，两位老师在各自背景的思想世界的轮廓中，探讨了沉思和冥想为此目的提供了什么。他们还讨论了有助于培养“温柔战士”的其他品质，这是一种在两种传统中都能辨认出来的角色，并以消除主观性和为取得好结果而献身的程度而闻名。在佛教和基督教的著作中都可以找到证据，证明宇宙结构与精神或宗教经验之间存在相关性。
{"title":"Ascent to the Immaterial? Cosmology, Contemplation and the Self","authors":"Stephanie Cloete","doi":"10.1353/bcs.2023.a907572","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907572","url":null,"abstract":"abstract: In Kephalaia Gnostika , the third part of his great trilogy on the ascetic and contemplative life, the early Christian desert monk Evagrios of Pontus made a statement that resonates with the story told by the Buddha in the Aggañña Sutta . Evagrios declared that there had been a time when evil did not exist, and from this premise, he extrapolated that there will come a time when evil will not exist anymore. Both Evagrios and the Buddha, it seems, were essentially optimistic in their teaching, convinced that despite being subject to a \"fall,\" human beings have agency and can work toward establishing virtue in their lives and experiencing the fruits of this labor. In order to do this, a sophisticated understanding of how the mind works is key, and the two teachers, within the lineaments of the thought worlds of their respective backgrounds, explore what contemplation and meditation offer to this end. They also discuss other qualities that contribute to the development of a \"gentle warrior,\" a character recognizable in both traditions and notable for the level to which they have erased subjectivity and their dedication to the achievement of good outcomes. Evidence can be found in both Buddhist and Christian writings of the recognition of correlations between the structure of the cosmos and spiritual or religious experience.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"77 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135798541","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907581
Alison R. Marshall
abstract: Religion for many of Canada's earliest Chinese community was not about faith or belief in God, the Buddha, or the Goddess of Compassion (Guanyin). While the majority of Chinese migrants did not convert to Christianity or Buddhism before 1947, a very large number of them joined and became converted to Chinese nationalism (Zhongguo guomindang, aka KMT). This paper reflects on the findings of sixteen years of ethnographic and archival research to understand how sixty-two years of institutionalized racism in Canada, along with bioregionalism and the built environment, determined Chinese migrant religious identities and behaviors in Canada up to 1947. Different Canadian provinces not only had different race-based laws that restricted individual rights and freedoms, they also had varying bioregional characteristics that influenced experiences and interactions with the built environments of churches, temples, and clubhouses. Chinese migrants adapted to legislation that limited their personal rights and freedoms by being efficacious or ling by professing Christian identities in public settings. They might have made offerings to Buddhist deities and frequented Buddhist temples in their home village before migration. But in Canada, being Buddhist was associated with being Japanese, and it was efficacious to be a practicing Buddhist in private. For Canada's Chinese migrants, it was conversion to Chinese nationalism and the veneration of Sun Yat-sen that was the epitome of ling . Being a devoted member met important practical as well as spiritual needs.
{"title":"Early Chinese Migrant Religious Identities in Pre-1947 Canada","authors":"Alison R. Marshall","doi":"10.1353/bcs.2023.a907581","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907581","url":null,"abstract":"abstract: Religion for many of Canada's earliest Chinese community was not about faith or belief in God, the Buddha, or the Goddess of Compassion (Guanyin). While the majority of Chinese migrants did not convert to Christianity or Buddhism before 1947, a very large number of them joined and became converted to Chinese nationalism (Zhongguo guomindang, aka KMT). This paper reflects on the findings of sixteen years of ethnographic and archival research to understand how sixty-two years of institutionalized racism in Canada, along with bioregionalism and the built environment, determined Chinese migrant religious identities and behaviors in Canada up to 1947. Different Canadian provinces not only had different race-based laws that restricted individual rights and freedoms, they also had varying bioregional characteristics that influenced experiences and interactions with the built environments of churches, temples, and clubhouses. Chinese migrants adapted to legislation that limited their personal rights and freedoms by being efficacious or ling by professing Christian identities in public settings. They might have made offerings to Buddhist deities and frequented Buddhist temples in their home village before migration. But in Canada, being Buddhist was associated with being Japanese, and it was efficacious to be a practicing Buddhist in private. For Canada's Chinese migrants, it was conversion to Chinese nationalism and the veneration of Sun Yat-sen that was the epitome of ling . Being a devoted member met important practical as well as spiritual needs.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"38 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135798547","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907586
Reviewed by: Jesus in the Hands of Buddha: The Life and Legacy of Shigeto Vincent Oshida, O.P. by Lucien Miller James Bretzke JESUS IN THE HANDS Of BUDDHA: THE LIfE AND LEGACY Of SHIGETO VINCENT OSHIDA, O.P. By Lucien Miller. Foreword by Timothy Radcliffe, O.P. Collegeville: Liturgical Press, 2023. xx + 195 pp. $24.95 paperback, $22.90 eBook. ISBN 9780814668672-6867. eISBN: 9780814668689-E6868. This is an intriguing but difficult book to review. It is part memoir, part biography, part theological reflection, and part narrative of some of Oshida's Zen-inspired Christian retreats. The author has a doctorate in comparative literature from the University of California, Berkeley, and he taught at the University of Massachusetts, Amherst. He spent several sabbaticals in East Asia and India, and has also served as a deacon and spiritual director at the Newman Catholic Student Center. All of that background is clearly intertwined with his presentation of Fr. Oshida, a Japanese Dominican who, in turn, has frequently been described as a person with "a double religious identity"—a Zen Buddhist cultural background by birth and a Dominican priest by choice. Miller recounts that Oshida described his decision to become a Catholic, echoing Jeremiah 20:7, "by a trick of God." Oshida became a Catholic because he assumed [End Page 284] that all Christians must be Catholics. Fr. Herman Heuvers, SJ, former president of the Jesuit Sophia University in Tokyo, led Oshida into the Church in 1943, shortly before being drafted into the Japanese army. Of course, he quickly discovered this was not the case, yet neither he nor God let go of each other. Though he lived a relatively long life, Oshida was often troubled by long-standing tuberculosis and other related illnesses. He had been able to travel widely and converse easily in French and English, along with his native Japanese. One of his most important accomplishments was the acquisition of the land and the opening of the Takamori Soan (Hermitage and International Community) in the "Japanese Alps" of the Nagano Prefecture. One might think there would be many contradictions between Zen Buddhism and Christianity, and yet, Oshida held these all together in his own life and approach to spirituality. Key for him was the concept of madoi [円居] or "living friendship circle" that animated his life and apostolate as a Zen-infused Catholic hermit, which he experienced as an ongoing tension. Reading Miller's account of Oshida brought to my mind the character Otsu in Shusaku Endo's Deep River—a man not really at "home" in either Asian Japan or Western Christianity but nevertheless imbued with all of these inherent apparent contradictions. A good deal of Miller's account is given over to providing a summary of the Sesshin or week-long retreats that Oshida gave in various places around the world. Miller attended a few of these held near the Trappist Spencer Abbey in Massachusetts and gives us a good recollection of the various talks th
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907576
Federico Divino, Andrea Di Lenardo
abstract: In this essay, the concept of apocalypse, understood as the "end of the world," will be examined within the context of ancient Buddhism and Christianity. The study will focus on the genealogy and use of expressions such as lokanta, lokassa anta ṃ, and lokassa atthaṅgama , as found in the Pāli canon of Buddhism, going on to compare them with Jewish, as well as early Christian, apocalyptic literature, including the Dead Sea Scrolls, the Epistles of James and Jude, and the Gospels. The goal of this article is to identify points of convergence in the history of these two concepts of apocalypse, foregrounding the central role within both traditions of analogous socio-cultural circumstances that were actually more influential than their respective doctrinal visions. The essay will argue how the ascetic character of early Buddhism and Christianity, reflecting their opposition to the surrounding social order, contributed to the emergence of similar apocalyptic visions.
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907587
Chera Jo Watts
Graduate Student Member Spotlights Blog for SBCS:Chera Jo Watts Chera Jo Watts My name is Chera Jo Watts, and I am a first-year doctoral student at the University of Georgia in the Department of Religion and Institute for African American Studies. I am a mother, writer, gardener, yoga practitioner, and artist striving toward what Darlene Clark Hines labels a "Black Studies Mindset." As a first-generation college graduate from a poverty-class background, my degrees include a Bachelor of Science in Psychology, a Master of Arts in Religion, and a Graduate Certificate in African American Studies from the University of Georgia. My broad research interests include African American women's religion and literature, focusing primarily on Womanism, and bridging the gap between the Academy and the everyday. I assert that we have much to learn from our ancestors and from each other while living and operating in what Black Buddhist bell hooks labels an imperialist white supremacist capitalist cispatriarchy. These teachings facilitate personal and communal healing as we continuously dismantle white supremacy in the tangible ways we can from the spaces that we occupy. Also, I currently serve as the Graduate Teaching Assistant in the Institute for African American Studies at the University of Georgia. Within SBCS, I am a graduate student member, and I strongly encourage other graduate students to consider membership in this organization. This community consists of imaginative and generous scholars, and you could make numerous international connections within the field of religious studies (along with other disciplines). As the current Executive Associate for Digital Services, I currently support the Society in a professional role through web updates, monitoring email, and various tasks as instructed by the governing board. How do your research interests relate to the SBCS? What are you working on at the moment? I am currently learning from published Womanists-Buddhists, and SBCS has published several journal articles focused on this thread of Womanist thought and scholarship (especially see Volumes 34, 2014, and 36, 2016). I am grateful to be in conversation with these folks through their work. In May 2022, I finished my Master's Thesis (published in ProQuest) under the direction of Dr. Carolyn Jones Medine. My thesis focuses on Womanist Buddhist thought in the works of Alice Walker while paying special attention to her first novel, The Third Life of Grange Copeland, and then tracing the importance of her Buddhist practice across other works, such as essays and poetry. My first peer-reviewed journal [End Page 273] article was also published in 2022. Reading between the Times: An Ongoing Womanist Buddhist Project may be accessed online through MDPI, and it was included as part of a Special Edition of the journal which focused on spirituality, identity, and resistance in African American literature. At the moment, I have a few journal articles in process which ext
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907575
Shodhin K. Geiman
abstract: The purpose of this paper is to draw attention to a fundamental, yet frequently over-looked, component of Christian contemplative and Buddhist meditative practice: the cultivation of shame in the face of one's lapses of body, speech, and mind. In this Christian tradition, this is called penthos , or compunction; in the Buddhist sutras and subsequent commentarial literature, it is referred to as hiri-ottappa , or moral shame and moral dread. According to both Evagrius of Pontus and many in the early Buddhist tradition, no progress can be made along the spiritual path as long as one has not squarely recognized—and openly admitted to—such failings. In a cultural context in which contemplative prayer and meditation are cast either as exercises in self-affirmation or as propaedeutics to social transformation, I suggest that repositioning Buddhist-Christian dialog on a forthright acknowledgment of our common human frailty and unskillfulness can lead to a more robust, and grounded, form of mutual engagement.
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907568
Editors' Introduction Thomas Cattoi and Kristin Johnston Largen There are as many paths of interreligious dialogue as there are individuals who walk them, but not all ways are equally constructive—or even respectful. Many interreligious engagements struggle to navigate between two tensions. On the one hand, it is important to present the spiritual experiences of the members of another religion as real and valid, and not incomplete, partial, or inferior. On the other hand, however, it is tempting to try to fit those experiences into hermeneutic categories that ultimately are alien to them, arranging them according to a hierarchical model that practitioners of these traditions would most likely view as fundamentally patronizing. Rather than helping increase interreligious understanding, this approach may actually fail to do justice to the lived spiritual experiences of members of non-Christian traditions (for example), with their attendant particularity and uniqueness. In fact, the temptation to impose a totalizing metanarrative is in no way something characterizing Christianity alone; even the well-known Buddhist teaching of skillful means (upayakauśalya), while an extraordinarily useful resource to ease the dharma's introduction into new cultures, can easily foster a utilitarian view of other religious beliefs and practices as mere stepping stones for the spread of Buddhist teaching. A different way to foster interreligious understanding is to attend to the specificities of the religious experiences of practitioners of other traditions without necessarily seeking to interpret them through the categories of our own. This mode of encountering the other can underscore points of contact between different modes of practice without disregarding the tensions or the irreducible differences that exist between them—and indeed, without immediately classifying such differences as flaws necessitating correctives that are imported from another tradition. This appreciation of particularity allows us to home in on the worldview of individual authors and bring them into conversation with the analogous claims of representatives of a different religion. A scholar taking this approach will not pass judgment on the reality of another's experience, but will map the claims of practitioners of different religions against each other, in the belief that an acknowledgement of differences will not impede, but actually foster mutual interreligious understanding. In line with these considerations, the first two sections of this issue see a number of Buddhist and Christian authors engage in conversation with texts and practices of the [End Page vii] tradition different from their own, without seeking to impose an all-explanatory hermeneutic framework but pausing to reflect on the way the claims of the other tradition illumine and clarify their own beliefs as well as their own spiritual practice. The first three articles build on the ongoing academic dialogue between Christiani
宗教间对话的道路有多少，就有多少，但并不是所有的道路都具有同样的建设性，甚至是相互尊重的。许多跨宗教活动都在两种紧张关系之间挣扎。一方面，重要的是要把另一个宗教的成员的精神体验呈现为真实和有效的，而不是不完整的，部分的或劣等的。然而，另一方面，试图将这些经验纳入最终与他们格格不入的解释学类别是很诱人的，根据这些传统的实践者最有可能从根本上认为是光顾的等级模型来安排它们。这种方法不仅无助于增进宗教间的理解，而且实际上可能无法公正地对待非基督教传统(例如)成员的生活精神体验，因为它们具有特殊性和独特性。事实上，强加一个整体元叙事的诱惑绝不仅仅是基督教的特征;即使是著名的佛法巧法教导(upayakauśalya)，虽然是一种非常有用的资源，可以帮助佛法引入新文化，但也很容易培养一种功利主义的观点，认为其他宗教信仰和实践只是传播佛法的垫脚石。促进宗教间理解的另一种方式是关注其他传统的实践者的宗教体验的特殊性，而不必试图通过我们自己的类别来解释它们。这种与他人相遇的模式可以强调不同实践模式之间的接触点，而不会忽视它们之间存在的紧张关系或不可缩小的差异——事实上，也不会立即将这些差异归类为需要从另一种传统引入的纠正的缺陷。这种对特殊性的欣赏使我们能够专注于单个作者的世界观，并将他们与不同宗教代表的类似主张进行对话。采用这种方法的学者不会对另一个人的现实经历做出判断，而是会将不同宗教实践者的主张相互对立，因为他们相信，承认差异不会阻碍，反而会促进宗教间的相互理解。根据这些考虑，本问题的前两个部分看到一些佛教和基督教作者参与了与他们自己不同的传统的文本和实践的对话，没有寻求强加一个全解释性的解释学框架，而是停下来反思其他传统的主张如何照亮和澄清他们自己的信仰以及他们自己的精神实践。前三篇文章建立在基督教和禅宗之间各种不同文化和思辩形式的学术对话之上，讨论了基督教沉思的不同模式如何与禅宗冥想相似，尽管有一些重要的附带条件。Nicholas Worssam, SSF，处理Bagnoregio的Bonaventure(1217-1274)的《Deum之旅》(Itinerarium ments in Deum)，利用他自己的方济各会传统来探索韩国佛教的精神净化和修炼。佩里·施密特-洛克尔(Perry Schmidt-Leukel)将主祷文与真宗(1173-1263)著作中的真宗佛教的不同方面进行了比较，反思了二元论和非二元论对终极现实的解释如何帮助我们理解邪恶的问题以及自由和恩典的辩证法。最后，约瑟夫·阮，SJ，比较了依纳爵的精神练习和日本禅宗对顿悟的追求中突然的安慰体验。Nguyen声称，这两种实践都相信存在一种知识维度，这种维度产生于与终极现实的直接经验接触——它绕过逻辑或纯粹的推理，引导我们与超越进行直接的接触。第二部分同样探讨了不同佛教传统中冥想实践的许多方面，也考虑了不同解放概念的更广泛的人类学和宇宙学含义。斯蒂芬妮·克洛埃特将本都的埃瓦格里奥斯(345-399)的《Kephalaia Gnostika》和佛陀在Aggañña经中讲述的关于邪恶的本质和起源的故事带入对话。Cloete探索了内部重新配置之间的呼应和相似之处，这些特征…
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Pub Date : 2023-01-01DOI: 10.1353/bcs.2023.a907571
Joseph Nguyen
abstract: This article compares and contrasts the Ignatian concept of consolation without previous cause with the Zen Buddhist concept of satori . The aim is to underscore a unique but not commonly recognized characteristic of Ignatian contemplation and promote interreligious understanding. I argue that Ignatian prayer methods, though primarily kataphatic in their approach, share common features with apophatic spirituality and Zen meditation, even though Zen does not make any reference to God. This article consists of three main parts: In the first part, I delve into Ignatius's own religious experience, particularly the experiences he had during eleven months in Manresa, and interpret these experiences from the lens of the Ignatian consolation without previous cause. In the second part, I explore the overall goal of Zen, focusing on the discussion of Zen sunyata and satori . In the final part, I draw out points of contact and differences between the Ignatian concept of consolation without previous cause and Zen satori with an aim toward better appropriating the Ignatian consolation without previous cause from Zen satori . In doing so, I hope to make Ignatian spirituality more appealing and available to spiritual seekers across religious traditions.
{"title":"Consolation without Previous Cause in Ignatius's Spiritual Exercises and Zen Satori : A Comparative Study","authors":"Joseph Nguyen","doi":"10.1353/bcs.2023.a907571","DOIUrl":"https://doi.org/10.1353/bcs.2023.a907571","url":null,"abstract":"abstract: This article compares and contrasts the Ignatian concept of consolation without previous cause with the Zen Buddhist concept of satori . The aim is to underscore a unique but not commonly recognized characteristic of Ignatian contemplation and promote interreligious understanding. I argue that Ignatian prayer methods, though primarily kataphatic in their approach, share common features with apophatic spirituality and Zen meditation, even though Zen does not make any reference to God. This article consists of three main parts: In the first part, I delve into Ignatius's own religious experience, particularly the experiences he had during eleven months in Manresa, and interpret these experiences from the lens of the Ignatian consolation without previous cause. In the second part, I explore the overall goal of Zen, focusing on the discussion of Zen sunyata and satori . In the final part, I draw out points of contact and differences between the Ignatian concept of consolation without previous cause and Zen satori with an aim toward better appropriating the Ignatian consolation without previous cause from Zen satori . In doing so, I hope to make Ignatian spirituality more appealing and available to spiritual seekers across religious traditions.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"90 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135799377","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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