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Editorial

Editorial I am going to leave to Chris Hill the task of introducing our special section on Masao Abe. In this editorial for Buddhist-Christian Studies 2008 I would like to focus on what I have been discovering about Thomas Merton and Buddhism in this fortieth anniversary year of his untimely death in Bangkok in 1968. Ever since I first discovered this great Trappist monk and literary giant in 1965, he has been my guide in many aspects of life. He has certainly been that in relation to the "dialogue of religious experience," was most recently embodied in the Zen/Ch'an-Catholic Dialogue, January 29­February 2, 2008, at Mercy Center, Burlingame, California (see News and Views). Other articles in the present issue of BCS have also benefited from Merton's pioneering example. Thomas Cattoi, in "What Has Chalcedon to Do with Lhasa?" takes up one of the central challenges of of Buddhist-Christian dialogue: the encounter of Buddhist käya theory with Christology. Comparing Cattoi's critique of recent attempts to articulate a Mahayana Christology with Christopher Pramuk's investigation of Russian sophiology as a key feature of Merton's evolving Christology (in "Something Breaks Through a Little: The Marriage of Zen and Sophia in the Life of http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Buddhist-Christian Studies University of Hawai'I Press

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Publisher
University of Hawai'I Press
Copyright
Copyright © 2008 University of Hawai'i Press
ISSN
1527-9472
Publisher site
See Article on Publisher Site

Abstract

I am going to leave to Chris Hill the task of introducing our special section on Masao Abe. In this editorial for Buddhist-Christian Studies 2008 I would like to focus on what I have been discovering about Thomas Merton and Buddhism in this fortieth anniversary year of his untimely death in Bangkok in 1968. Ever since I first discovered this great Trappist monk and literary giant in 1965, he has been my guide in many aspects of life. He has certainly been that in relation to the "dialogue of religious experience," was most recently embodied in the Zen/Ch'an-Catholic Dialogue, January 29­February 2, 2008, at Mercy Center, Burlingame, California (see News and Views). Other articles in the present issue of BCS have also benefited from Merton's pioneering example. Thomas Cattoi, in "What Has Chalcedon to Do with Lhasa?" takes up one of the central challenges of of Buddhist-Christian dialogue: the encounter of Buddhist käya theory with Christology. Comparing Cattoi's critique of recent attempts to articulate a Mahayana Christology with Christopher Pramuk's investigation of Russian sophiology as a key feature of Merton's evolving Christology (in "Something Breaks Through a Little: The Marriage of Zen and Sophia in the Life of

Journal

Buddhist-Christian StudiesUniversity of Hawai'I Press

Published: Nov 14, 2008

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