abstract:The purpose of this article is to map the points of contact, as well as the irreducible differences, between the Catholic tradition of victim soul spirituality and the Tibetan practice of gcod (chod). Victim soul spirituality develops in the framework of an Anselmian theology of the atonement, where the individual practitioner offers herself as an expiatory victim to God's wrath so to appease God's justice that requires reparation for the sins of humanity. A practice that knew its heyday in the Counter-Reformation period and enjoyed its highest degree of popularity in the late nineteenth and early twentieth century, victim soul spirituality, has virtually disappeared from contemporary Catholicism in the wake of the Second Vatican Council. At the same time, many Western practitioners of Buddhism have grown more interested in the practice of gcod (chod), which consists of a symbolic offer of one's body to demons and other malevolent beings that seek to thwart one's progress toward nirvāna. Developed originally by the female mystic Machig Labdron (1055–1149), gcod is analogous to victim soul spirituality as it reflects a sacrificial dialectic where individual practitioners can appease supernatural entities that can sustain or thwart our spiritual progress. At the same time, a close analysis of the two practices will reveal significant points of divergence, as the two traditions rest on radically distinct claims concerning individual subjectivity, soteriology, and the nature of ultimate reality.
{"title":"Merit, Demons, and Karma: Catholic Victim Souls and the Tibetan Practice of gCod","authors":"Thomas Cattoi","doi":"10.1353/bcs.2022.0011","DOIUrl":"https://doi.org/10.1353/bcs.2022.0011","url":null,"abstract":"abstract:The purpose of this article is to map the points of contact, as well as the irreducible differences, between the Catholic tradition of victim soul spirituality and the Tibetan practice of gcod (chod). Victim soul spirituality develops in the framework of an Anselmian theology of the atonement, where the individual practitioner offers herself as an expiatory victim to God's wrath so to appease God's justice that requires reparation for the sins of humanity. A practice that knew its heyday in the Counter-Reformation period and enjoyed its highest degree of popularity in the late nineteenth and early twentieth century, victim soul spirituality, has virtually disappeared from contemporary Catholicism in the wake of the Second Vatican Council. At the same time, many Western practitioners of Buddhism have grown more interested in the practice of gcod (chod), which consists of a symbolic offer of one's body to demons and other malevolent beings that seek to thwart one's progress toward nirvāna. Developed originally by the female mystic Machig Labdron (1055–1149), gcod is analogous to victim soul spirituality as it reflects a sacrificial dialectic where individual practitioners can appease supernatural entities that can sustain or thwart our spiritual progress. At the same time, a close analysis of the two practices will reveal significant points of divergence, as the two traditions rest on radically distinct claims concerning individual subjectivity, soteriology, and the nature of ultimate reality.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"53 1","pages":"201 - 215"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79281787","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}
The following is a summary of the 2021 Postgraduate Conference titled “ Dynamic Encounters between Buddhism and the West, ” which took place online on June 28 and 29. The conference was conceptualized, organized, and run by three AHRC funded PhD students at the University of Cambridge: Laura Langone (Faculty of Modern and Medieval Languages); Alexandra S. Ilieva (Faculty of Divinity); and Harry Harland (Faculty of Law). The conference took place over two days and featured eighteen presenters across six panels, and two keynote speakers. There were speakers from four continents (Europe, North America, Asia, and Oceania). A wide range of topics in multiple fields was discussed: religious studies, neuroscience, art history, politics, philosophy, literature, philology, mathematics, art, and music. Each day con-sisted of three panels, each with three presentations, one keynote presentation, and a networking session.
以下是6月28日至29日在网上举行的2021年“佛教与西方的动态相遇”研究生会议的摘要。这次会议是由三位AHRC资助的剑桥大学博士生构思、组织和运营的:Laura Langone(现代和中世纪语言学院);Alexandra S. Ilieva(神学院);Harry Harland(法学院)。这次会议持续了两天，共有18位演讲者参加了6个小组，还有两位主题演讲者。演讲者来自四大洲(欧洲、北美、亚洲和大洋洲)。会议讨论了多个领域的广泛议题:宗教研究、神经科学、艺术史、政治、哲学、文学、语言学、数学、艺术和音乐。每天由三个小组组成，每个小组有三个演讲，一个主题演讲和一个网络会议。
{"title":"Dynamic Encounters between Buddhism and the West Report","authors":"Laura Langone, A. S. Ilieva","doi":"10.1353/bcs.2022.0025","DOIUrl":"https://doi.org/10.1353/bcs.2022.0025","url":null,"abstract":"The following is a summary of the 2021 Postgraduate Conference titled “ Dynamic Encounters between Buddhism and the West, ” which took place online on June 28 and 29. The conference was conceptualized, organized, and run by three AHRC funded PhD students at the University of Cambridge: Laura Langone (Faculty of Modern and Medieval Languages); Alexandra S. Ilieva (Faculty of Divinity); and Harry Harland (Faculty of Law). The conference took place over two days and featured eighteen presenters across six panels, and two keynote speakers. There were speakers from four continents (Europe, North America, Asia, and Oceania). A wide range of topics in multiple fields was discussed: religious studies, neuroscience, art history, politics, philosophy, literature, philology, mathematics, art, and music. Each day con-sisted of three panels, each with three presentations, one keynote presentation, and a networking session.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"38 1","pages":"393 - 394"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"83557288","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}
abstract:This article explores Shinran's conception of practice by taking up the question of why nembutsu as the saying of the Name of Amida should be the single act designated by the Buddha as constituting the requisite practice in accord with the Primal Vow. Passing reference is made to the thinking of Martin Heidegger on language to suggest ways of understanding Shinran's discussions of the Name and also avenues for possible comparative reflections.
{"title":"The Nembutsu as Language: Shinran's Conception of Practice","authors":"Dennis Hirota","doi":"10.1353/bcs.2022.0017","DOIUrl":"https://doi.org/10.1353/bcs.2022.0017","url":null,"abstract":"abstract:This article explores Shinran's conception of practice by taking up the question of why nembutsu as the saying of the Name of Amida should be the single act designated by the Buddha as constituting the requisite practice in accord with the Primal Vow. Passing reference is made to the thinking of Martin Heidegger on language to suggest ways of understanding Shinran's discussions of the Name and also avenues for possible comparative reflections.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"6 1","pages":"299 - 314"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81408093","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}
abstract:The United Nations Environment Program (UNEP) Faith for Earth initiative calls for religiously inspired social action on local and global levels, focused on the seventeen interdependent sustainable development goals toward a just and peaceful world. Environmental justice must include an intersectional human rights approach to these issues by addressing the multiple and intersecting nature of lived experience, including gender, race, and socioeconomic status. My paper takes as its point of departure the UNEP Faith for Earth's recognition that environmental conditions have different impacts on the lives of men and women due to existing gender inequality. As both UN and UN Women have confirmed in their reports, women disproportionately suffer the impacts of climate change and environmental degradation, especially in the global South. Environmental justice must address the critical link between environmental problems, and the rights of women and girls. Sustainable Development Goal five on gender equality includes addressing violence against women, sexual health and reproductive rights, and peace and security. I discuss how faith-based initiatives, specifically Buddhist and African Indigenous Christian, have a positive role in grassroots environmental justice in the global South. My discussion includes the work of African Indigenous Christian, Nobel Laureate, and founder of the Greenbelt Movement, Dr. Wangari Muta Maathai, and the Theravada Thai lay Buddhist teacher and founder of the International Network of Engaged Buddhists, Sulak Sivaraksa. Their faith-based grassroots initiatives for environmental justice anticipate and are exemplary models for the UNEP Faith for Earth call to action. They emphasize a 'think global, act local' approach to environmental justice, by drawing on the wisdom and teachings of the people. I focus specifically on how religion has a critical role in these faith-based initiatives.
{"title":"Teachings of the People: Environmental Justice, Religion, and the Global South","authors":"Eleanor Pontoriero","doi":"10.1353/bcs.2022.0004","DOIUrl":"https://doi.org/10.1353/bcs.2022.0004","url":null,"abstract":"abstract:The United Nations Environment Program (UNEP) Faith for Earth initiative calls for religiously inspired social action on local and global levels, focused on the seventeen interdependent sustainable development goals toward a just and peaceful world. Environmental justice must include an intersectional human rights approach to these issues by addressing the multiple and intersecting nature of lived experience, including gender, race, and socioeconomic status. My paper takes as its point of departure the UNEP Faith for Earth's recognition that environmental conditions have different impacts on the lives of men and women due to existing gender inequality. As both UN and UN Women have confirmed in their reports, women disproportionately suffer the impacts of climate change and environmental degradation, especially in the global South. Environmental justice must address the critical link between environmental problems, and the rights of women and girls. Sustainable Development Goal five on gender equality includes addressing violence against women, sexual health and reproductive rights, and peace and security. I discuss how faith-based initiatives, specifically Buddhist and African Indigenous Christian, have a positive role in grassroots environmental justice in the global South. My discussion includes the work of African Indigenous Christian, Nobel Laureate, and founder of the Greenbelt Movement, Dr. Wangari Muta Maathai, and the Theravada Thai lay Buddhist teacher and founder of the International Network of Engaged Buddhists, Sulak Sivaraksa. Their faith-based grassroots initiatives for environmental justice anticipate and are exemplary models for the UNEP Faith for Earth call to action. They emphasize a 'think global, act local' approach to environmental justice, by drawing on the wisdom and teachings of the people. I focus specifically on how religion has a critical role in these faith-based initiatives.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"43 1","pages":"103 - 85"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84863197","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}
abstract:The categories of myth and history do not fit easily within Shinran's "true essence of the Pure Land way." Mythopoetic narratives in Shin Buddhism are circumscribed within the broader themes of teaching, practice, shinjin, and realization, which comprise that path. Pure Land narratives do not play the type of cosmogonic or etiological role accorded generally to myth. Some religious concerns associated with myth and history are addressed in Shinran's understanding of the dynamics of upāya. The retrieval of mythos in Shin Buddhism may yield a surplus of meaning in the realization of shinjin at the coalescence of myth and history.
{"title":"Myth and History in Shin Buddhist Thought","authors":"D. Matsumoto","doi":"10.1353/bcs.2022.0015","DOIUrl":"https://doi.org/10.1353/bcs.2022.0015","url":null,"abstract":"abstract:The categories of myth and history do not fit easily within Shinran's \"true essence of the Pure Land way.\" Mythopoetic narratives in Shin Buddhism are circumscribed within the broader themes of teaching, practice, shinjin, and realization, which comprise that path. Pure Land narratives do not play the type of cosmogonic or etiological role accorded generally to myth. Some religious concerns associated with myth and history are addressed in Shinran's understanding of the dynamics of upāya. The retrieval of mythos in Shin Buddhism may yield a surplus of meaning in the realization of shinjin at the coalescence of myth and history.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"15 1","pages":"263 - 278"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85131476","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}
abstract:There is a challenging teaching regarding women's bodies found in the Pure Land Sutras, which are authoritative for Shin Buddhism: the thirty-fifth vow of Dharmākara Buddha, which reads, "If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha lands of the 10 directions who, having heard my Name, rejoice in faith, awaken aspiration for enlightenment, and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect enlightenment." In this article, I explore five different twentieth/twenty-first-century responses to this teaching, and the kinds of discrimination against women it has helped foster. I hope to show that contemporary women are actively engaged in resisting traditional negative interpretations and fostering new roles for themselves that are transformative for Shin Buddhism as a whole, both in doctrine and practice.
{"title":"Women and Shin Buddhism: Contemporary Responses to a Challenging Doctrine","authors":"K. Largen","doi":"10.1353/bcs.2022.0008","DOIUrl":"https://doi.org/10.1353/bcs.2022.0008","url":null,"abstract":"abstract:There is a challenging teaching regarding women's bodies found in the Pure Land Sutras, which are authoritative for Shin Buddhism: the thirty-fifth vow of Dharmākara Buddha, which reads, \"If, when I attain Buddhahood, women in the immeasurable and inconceivable Buddha lands of the 10 directions who, having heard my Name, rejoice in faith, awaken aspiration for enlightenment, and wish to renounce womanhood, should after death be reborn again as women, may I not attain perfect enlightenment.\" In this article, I explore five different twentieth/twenty-first-century responses to this teaching, and the kinds of discrimination against women it has helped foster. I hope to show that contemporary women are actively engaged in resisting traditional negative interpretations and fostering new roles for themselves that are transformative for Shin Buddhism as a whole, both in doctrine and practice.","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"1 1","pages":"157 - 171"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77111405","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}
August 18 (Three Presentations) First, President of the Japan-SBCS and professor emeritus at Sophia University, Yutaka Tanaka, presented “Hosokawa Garasha (Gracia),” which was about a Kirishitan (Christian) woman martyr in the sixteenth century (1563–1600 CE) in Japan. Garasha was a wife of the feudal lord Hosokawa in Kyushu. The enemy attacked Garasha’s castle. Instead of being killed by enemies, for the sake of honor, she chose to be killed by ritual suicide by her own vassals. Garasha’s servants wanted to die with her according to tradition, but she let them run away. The servants testified about her death to Jesuit missionaries. According to the missionaries, Garasha chose to be killed by her vassals because it was honorable as the wife of Lord Hosokawa. If she would have chosen to run away, her husband would have become anti-Christian, persecuting missionaries, and believers. In this way, she became a martyr. According to missionaries, Garasha always loved reading the Imitatio Christi longing for the experience of Christ’s cross. Tanaka explained the story of Garasha was spread in the sixteenth–seventeenthcentury Europe through Jesuit missionaries. This story was composed to become an opera of Mulier Fortis (a brave lady) and played at the palace of Vienna in 1698. Second, Kunihiko Terasawa, an associate professor at Wartburg College, presented about his research in South Korea and Hong Kong during his sabbatical in 2019– 2020. Terasawa’s research project was titled “Interreligious/Transnational Solidarity of Religion as Resistance to Ultranationalist Populism in East Asia and Pacific Rim.” In South Korea, he was a visiting professor at Sogang University, a Jesuit college, focused on how reconciliation could be possible between Korea and Japan through BuddhistChristian dialogue. Terasawa visited churches, temples, Christian/Buddhist universities, and Seoul National University for discussions with youth and scholars, and presented four times during his time. He also interviewed comfort women and visited the Sodemon prison that the Japanese’ occupation government built. Terasawa was
{"title":"The Japan Society for Buddhist-Christian Studies: Report on the 39th Annual Meeting August 18–19, 2021","authors":"Kunihiko Terasawa","doi":"10.1353/bcs.2022.0024","DOIUrl":"https://doi.org/10.1353/bcs.2022.0024","url":null,"abstract":"August 18 (Three Presentations) First, President of the Japan-SBCS and professor emeritus at Sophia University, Yutaka Tanaka, presented “Hosokawa Garasha (Gracia),” which was about a Kirishitan (Christian) woman martyr in the sixteenth century (1563–1600 CE) in Japan. Garasha was a wife of the feudal lord Hosokawa in Kyushu. The enemy attacked Garasha’s castle. Instead of being killed by enemies, for the sake of honor, she chose to be killed by ritual suicide by her own vassals. Garasha’s servants wanted to die with her according to tradition, but she let them run away. The servants testified about her death to Jesuit missionaries. According to the missionaries, Garasha chose to be killed by her vassals because it was honorable as the wife of Lord Hosokawa. If she would have chosen to run away, her husband would have become anti-Christian, persecuting missionaries, and believers. In this way, she became a martyr. According to missionaries, Garasha always loved reading the Imitatio Christi longing for the experience of Christ’s cross. Tanaka explained the story of Garasha was spread in the sixteenth–seventeenthcentury Europe through Jesuit missionaries. This story was composed to become an opera of Mulier Fortis (a brave lady) and played at the palace of Vienna in 1698. Second, Kunihiko Terasawa, an associate professor at Wartburg College, presented about his research in South Korea and Hong Kong during his sabbatical in 2019– 2020. Terasawa’s research project was titled “Interreligious/Transnational Solidarity of Religion as Resistance to Ultranationalist Populism in East Asia and Pacific Rim.” In South Korea, he was a visiting professor at Sogang University, a Jesuit college, focused on how reconciliation could be possible between Korea and Japan through BuddhistChristian dialogue. Terasawa visited churches, temples, Christian/Buddhist universities, and Seoul National University for discussions with youth and scholars, and presented four times during his time. He also interviewed comfort women and visited the Sodemon prison that the Japanese’ occupation government built. Terasawa was","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"17 1","pages":"389 - 391"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89595170","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}
{"title":"SBCS and Interfaith Coalition Conference for Global Citizens","authors":"SBCS Executive Committee","doi":"10.1353/bcs.2022.0023","DOIUrl":"https://doi.org/10.1353/bcs.2022.0023","url":null,"abstract":"","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"47 1","pages":"387 - 387"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76535932","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}
{"title":"A Visionary Approach: Lynn A. De Silva and The Prospects for Buddhist-Christian Encounter ed. by Elizabeth J. Harris and Perry Schmidt-Leukel (review)","authors":"L. Lefebure","doi":"10.1353/bcs.2022.0028","DOIUrl":"https://doi.org/10.1353/bcs.2022.0028","url":null,"abstract":"","PeriodicalId":41170,"journal":{"name":"Buddhist-Christian Studies","volume":"11 1","pages":"403 - 404"},"PeriodicalIF":0.2,"publicationDate":"2022-10-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74295341","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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