The Christian-Buddhist Encounter

by

Brother Thomas Faulkenbury

Someone once said the greatest spiritual transformation in world history will occur when Christianity and Buddhism encounter one another; when the world's largest theistic faith encounters the world's largest non-theistic spirituality.  However, I believe the transformation will result of encounter, not confrontation.  A contrast of doctrines will be unproductive.  Transformation will come not from religions clashing with one another but with spiritualities embracing each other; with Christ and Buddha embracing one another.

The encounter is, certainly, not without its difficulties.  A small amount of those difficulties arose in recent discussion I had with a Zen Buddhist priest.  He, as a Zen Buddhist, rightfully had a problem with my use of the terms 'God' and 'Christ'.  I could only silently think if Siddhartha and Jesus met on some road, Siddhartha would bow to Jesus' Buddha-nature and Jesus would give Siddhartha the 'kiss of peace' in respect to Siddhartha's 'Christ-nature'.  They would find a tree on a mount and sit in its shade discussing koans and parables.

The Christian-Buddhist encounter can be such an amicable event.  For example, the Christian can learn from the Buddhist that the Crucifixion, Resurrection, and Ascension of Jesus is revelatory of Enlightenment as well as Atonement.  Jesus suffers in the Garden, struggling with his attachment to his life and all to which it appertains.  It is only when he surrenders his will and attachments that he finds peace.  As he is being crucified that he experiences the ultimate detachment... the detachment from his God.  It is then that the old Jesus dies only to be resurrected as a new Jesus.  He appears to be the same Jesus but he has ascended to a higher consciousness and state of being.

The Buddhist can learn from Christian doctrines, without accepting them as true.  The doctrines of the Trinity, the Virgin Birth, the dual nature (divine-human) of Jesus, and  the event of Jesus' Transfiguration can all be approached as koans.  The opportunities for sharing, interaction, fellowship, and spiritual encounter are innumerable.

The most significant encounter will be dialogue about God.  Again, both perspectives can approach the concept as a koan... the Supreme Being who is non-being, the Great Something who is no thing.

Of course, the only way the Christian-Buddhist encounter will be spiritually meaningful is if both perspectives sacrifice proselytization for the chance to see through the other's eyes.