In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 287-292 [Access article in PDF] Book Review Original Tao: Inward Training and the Foundations of Taoist Mysticism Laughing at the Tao: Debates Among Buddhists and Taoists in Medieval China Taoist Tradition and Change: The Story of the Complete Perfection Sect in Hong Kong Lord of the Three in One: The Spread of a Cult in Southeast China Original Tao: Inward Training and the Foundations of (...) Taoist Mysticism. By Harold D. Roth. New York: Columbia University Press, 1999. xv + 275 pp. Laughing at the Tao: Debates Among Buddhists and Taoists in Medieval China. By Livia Kohn. Princeton: Princeton University Press, 1995. xii + 281 pp. Taoist Tradition and Change: The Story of the Complete Perfection Sect in Hong Kong. By Bartholomew P. M. Tsui. Hong Kong: Chinese Study Centre on Chinese Religion and Culture, 1991. 207 pp. Lord of the Three in One: The Spread of a Cult in Southeast China. By Kenneth Dean. Princeton: Princeton University Press, 1998. xii + 406 pp. Buddhism in China has many forms: sometimes functioning as a foreign object provoking attraction, rivalry, or persecution, and at other times being so integrated that it epitomized or completed Chinese culture. Although the elite monastic community maintained its distinctive Buddhist identity throughout its history, the story of the various forms of popular appropriation of Buddhist elements beyond the monastic [End Page 287] walls is just beginning to be studied. Probably the most important arena where Buddhism became part of Chinese culture is its mixture with Daoist practice, but only in the 1990s have Daoist studies evolved to the point where the Buddhist presence can be traced and evaluated. The four books listed above are among a shelf-full of new studies on Daoism that offer resources for exploring the complex relationships among Buddhism, Daoism, and Chinese culture.The study of the Inner Training by Harold Roth clarifies a core practice within early Daoism that was later integrated--usually without acknowledgment--as a central practice by both Confucianists and Buddhists, especially Ch'an. In contrast, the definitive study by Livia Kohn of the Xiaodao lun shows a carefully constructed Buddhist attack on Daoist scriptures. During the last millennium, the two most influential integrations of the three religions--Daoism, Buddhism, and Confucianism--were achieved by Wang Chong-yang (1113-1170) and Lin Zhao-en (1517-1598). Bartholomew Tsui offers an important field study of the liturgical practices of the contemporary followers of Wang as embodied in Hong Kong temples of Quanzhen (Complete Perfection) Daoism, while Kenneth Dean provides a massive field report of over one thousand temples of the Xiajiao movement in contemporary Fujian Province that revere the teachings of Lin Zhao-en as Lord of the Three-in-One. All four books provide rich materials for reflecting on interreligious encounter in China.The archaeological discovery of lost Chinese texts has made clear that the Lao-tzu is no earlier than the beginning of the third century b.C.E. and did not exist at the time of Confucius. Harold Roth's book argues that earlier than the book of Lao-tzu there was a movement of internal cultivation that was first expressed in two fourth-century b.C.E. texts, the first seven chapters of Chuang-tzu and a text found among the seventy-six texts in the Kuan-tzu that Roth calls Inner Training. Roth proposes that this latter text constitutes the "original Tao" in the sense that it is the core practice embodied in those thinkers who were grouped together by later historians. Roth observes that the earliest identification of a Daoist school (daojia) by Ssu-ma T'an about 110 b.C.E. emphasized techniques or practices, "not the philosophies that developed along with them and that support them.... Techniques must be seen as a way to define pre... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 25 (2005) 9-14 [Access article in PDF] Religious Identity and Openness in a Pluralistic World David W. Chappell Soka University Guiding Issues How do I understand my own identity as a religious person in light of the fact that I am open to the validity of the beliefs held by other traditions?Has my understanding of my own religious tradition been transformed, purified, and enriched by the ways (...) in which I have come to understand the other traditions?Have I been changed by the dialogue, or do I remain the same? What difference has the dialogue made in my life, personally or theologically?How would I respond to this topic from the point of view that I am a religious person engaged in a specific area of expertise (environment, philosophy, etc.)? Thesis The increased mobility and diversity of relationships in the contemporary world has often made religious identity a complex issue, hardening it for some people and diffusing it for others. But in either case, I wish to challenge the view that highlights beliefs as a key to defining identity and instead propose that many other factors might be more important, and that in religious life identity is a secondary issue. Being Christian I was born, baptized, and raised in the Christian tradition. My father was a United Church of Canada minister and I became a United Church of Canada minister, while my mother was a Baptist and my brother became a Baptist minister. Religious values were important in my upbringing and throughout my adult life. While I have maintained a concern for ultimate values, however, my own beliefs have undergone radical changes. I am sure that many in the Christian community would say that I am no longer a Christian, but I have never taken that view and have never taken the step to renounce my ordination as a Christian minister. Instead, I question the assumption that beliefs are the best way to define a religious life or religious identity. [End Page 9]In 1961 I had the good fortune to go to McGill University to study with Wilfred Smith, and from him I have learned not to focus on the "beliefs" of others—namely, intellectual constructs—but on the "faith" of others as much more encompassing and important. Some religious communities—like the Jain and the Confucian—do not care about one's beliefs, only about one's practice, both ritually and morally. Wilfred Smith called it orthopraxy, rather than orthodoxy, and it provides an alternative means of marking religious identity.Why should I feel bound by the efforts of Emperor Constantine when he convened a church council in 325 CE to define Christian identity or by subsequent efforts of church institutions to do the same? Today, my Christian identity is nurtured and expressed by a constellation of moral values and cosmic trust, of faith and actions, that are connected to the early Jesus movement, especially as articulated by John Dominic Crossan. Living as we do in the modern era, we have very different beliefs about history and cosmology from these early Christians, as John Robinson discussed forty years ago in his book Honest to God. My affection for Christian church life and the early Jesus movement involves other factors than the concerns of those who formed Christian creeds. The Trinitarian doctrine makes sense as a conglomeration made from the conceptualization of several historical experiences important in the early Christian community, but the Trinitarian concept does not clarify or enhance my contemporary experience.In spite of the Trinitarian formulation, I still honor and value the powerful and enduring influence of my Christian upbringing. As a result, I have not renounced the name "Christian" or my ordination as a Christian minister, even though I have grown increasingly away from them. I am still the second son of Lynsin and Mary Chappell. Even though my parents may seem to be dead and gone, they are still alive for me. I treasure them and I still live my life in their embrace, as well as in the embrace of the fellowship of... (shrink)

Mahāyāna ethics has a threefold emphasis: avoiding all evil, cultivating good, and saving all beings. Most Western studies of Buddhist ethics have used Pali and Sanskrit sources to examine the first two components, which are based on monastic codes for avoiding wrong doing and attain- ing virtue. Among the few studies of the third category, which includes Buddhist social ethics, East Asian Mahāyāna materials have been sadly lacking despite the Mahāyāna rhetoric about saving all beings. To correct this deficiency, this (...) paper analyzes an early lay Mahayana text, the Updsaka Precept Sūtra. The Upāsaka differs from earlier Buddhism and from many other Mahāyāna texts in two ways: it gives supremacy to com- passionate action in society rather than monastic spiritual attainment, and it asserts that helping others out of compassion is the highest practice and best way to attain enlightenment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 109-111 [Access article in PDF] Seventh International Buddhist-Christian Conference David W.Chappell Soka University of America Pack your bags! The annual meeting of the Society for Buddhist-Christian Studies in Nashville decided that the next international conference will be held August 5-12, 2003, in Chiang Mai, Thailand.An invitation was extended to the society by Dr. John Butt, director of the Institute for the Study of Religion and (...) Culture (ISRC), and by the president of Payap University, Dr. Boonthong Poocharoen. As a Presbyterian faculty member of the McGilvary Faculty of Theology, John has extensive interreligious experience in Thailand and participated in the society's last international conference held in Tacoma, Washington, in August 2000.The institute's associate director, Professor Saeng Chandrangam, is a former Buddhist monk and is one of Thailand's most highly respected Buddhist laymen. He was Chair of the Department of Oriental Studies and the Department of Modern Languages and was Dean of Humanities of the government's Chiang Mai University, where he taught philosophy and theology. Currently he teaches at a Buddhist university in Chiang Mai as well as serving as the associate director ofISRC. Also, Donald Swearer, who has been active with the society since the first international conference in 1980, will be in residence in Chiang Mai in the springs of 2002 and 2003 and can help plan the conference.Payap University was founded in 1974 by the Church of Christ in Thailand, a consortium ofThai Christian congregations begun by Presbyterian, American Baptist, and Disciples missionaries. However, about 95 percent of Payap University's nine thousand students are Buddhist since Chiang Mai is centrally located in the Burmese-Thai axis with the heaviest concentration of Buddhists in the world. As a result, the conference will be set in a context of Protestant missions within a Theravadin Buddhist culture. This setting will increase the presence of conservative and evangelical Christians, as well as Theravadin Buddhists, to serve as an important balance to the already strong Mahayana and Catholic dialogue leaders in our international conferences. John wrote that "Holding the next conference here would demonstrate that there are other forms of Christian faith quite different from that represented by the evangelical missionaries" and that there are other ways of understanding and approaching other different religious communities. Accordingly, a possible theme [End Page 109] might be "Rethinking Mission Motivation and Practice (both Buddhist and Christian) for the Twenty-first Century."Chiang Mai is a city of a population of about three hundred thousand that preserves much of the charm of traditional Thai culture, while also having modern conveniences like Western fast foods and ATMs, but has not yet succumbed to the congestion of Bangkok. Its weather should be in the eighties or nineties and its hotels are inexpensive (about twenty-five dollars per day for two). The meetings at Payap University will be in air-conditioned rooms in a picturesque setting. Payap has three campuses and is affiliated with the McCormick Hospital. It offers twenty-four undergraduate degrees, as well as master's degrees in divinity, linguistics, business administration, international business, Teaching English as a Foreign Language, philosophy, and Christianity.Payap University can draw on considerable experience for hosting foreign programs. The vice president for external affairs, Martha Butt (wife of John), heads a committee that has planned, developed, and operated the in-country segments of all the Thai Elderhostel programs involving over three thousand participants. Also, they will be joined by faculty members from Mahidol, Chulalongkorn, and Thammasat Universities, including Dr. Parichart Suwanbubbha of Mahidol University, a Thai Buddhist (with a degree from Chicago comparing the concepts of karma and grace), who attended the Tacoma conference in 2000.ISRC is located on the Crystal Spring campus of Payap University and was founded in 1996 to serve as a research and study center for scholars and others interested in the comparative study of religion and culture. The institute's primary goal is to provide and nurture a broad ecumenical religious vision for the people ofThailand and Southeast Asia and for others visiting or working... (shrink)