Part 13. Convergence, Dialogue, and the Search for Universal Wisdom

1. Introduction

The encounter between Christianity and Buddhism represents one of the most profound dialogues in religious and philosophical history. Though emerging from vastly different cultures — Judaeo-Hellenic and Indo-Asian — both traditions seek liberation from suffering, transformation of the self, and realisation of ultimate truth.

This final study draws together their convergent insights and enduring distinctions, asking whether a universal wisdom can be discerned without erasing the integrity of either faith. It considers how Christian and Buddhist thinkers, mystics, and practitioners have engaged in dialogue — not to merge, but to deepen mutual understanding of humanity’s spiritual destiny.

2. Historical Encounters

2.1. Early Awareness and Misunderstanding

Before the modern era, knowledge of Buddhism in the West was limited and often distorted. Early Christian writers, encountering vague reports from Asia, sometimes described Buddhism as atheistic or idolatrous, misunderstanding its non-theistic vocabulary.

Likewise, Buddhist regions rarely encountered Christianity until missionary expansion in the 16th–19th centuries. Jesuit scholars such as Matteo Ricci and Roberto de Nobili sought to interpret Asian spirituality through Christian categories, occasionally recognising ethical parallels but failing to grasp its metaphysical subtlety.

2.2. The Rise of Interfaith Dialogue

In the 20th century, a new spirit of mutual respect and inquiry emerged. Thinkers such as Thomas Merton, Bede Griffiths, Thich Nhat Hanh, and Masao Abe opened genuine dialogues between the contemplative traditions of East and West.

The Second Vatican Council (1962–65) encouraged Catholics to “acknowledge, preserve, and promote the spiritual and moral truths found among non-Christians” (Nostra Aetate, §2). Protestant and Orthodox theologians likewise engaged Buddhist philosophy to clarify their own understanding of faith, silence, and compassion.

In turn, Buddhist leaders such as the Dalai Lama and Thich Nhat Hanh welcomed dialogue, emphasising compassion, peace, and mindfulness as shared human values.

3. Points of Convergence

Despite irreconcilable metaphysical differences, several areas of striking harmony emerge between Christianity and Buddhism.

3.1. The Human Condition and Transformation

Both traditions begin with a realistic view of human brokenness — sin in Christianity, ignorance and craving in Buddhism — and propose a transformative path leading to peace. Each diagnoses inner disorder and offers moral and spiritual discipline as remedy.

Both insist that transformation begins within: not by external force but by the renewal of mind and heart (Rom. 12:2; Dhammapada 183).

3.2. Compassion and Love

Compassion (karuṇā) and love (agapē) stand at the moral centre of both faiths.

The Buddha taught boundless compassion, “as a mother protects her only child” (Metta Sutta).
Jesus commanded unconditional love, even for enemies (Matt. 5:44).

Both reject hatred and retaliation, affirming forgiveness, empathy, and the sanctity of life. This shared ethic forms the foundation of global peacebuilding and interfaith cooperation.

3.3. The Inner Path and Contemplation

Christian prayer and Buddhist meditation both cultivate silence, awareness, and inner transformation. In Christian mysticism, contemplation seeks union with God’s presence; in Buddhism, mindfulness reveals the impermanent nature of all phenomena.

Both recognise that truth cannot be grasped merely intellectually but must be realised through experience. As Thomas Merton observed, “The Christian and the Buddhist both seek to transcend self by dying to illusion and awakening to reality” (Merton, 1968).

3.4. Moral Responsibility and Non-Violence

Both traditions uphold moral responsibility grounded in love and compassion. The Christian concept of stewardship parallels the Buddhist notion of interdependence, fostering respect for creation, peace, and social justice.

Leaders such as Martin Luther King Jr. and Thich Nhat Hanh drew explicitly from both traditions to articulate philosophies of active non-violence rooted in moral conviction and spiritual awareness.

4. Points of Divergence

4.1. The Nature of Ultimate Reality

The most fundamental difference lies in metaphysics.

Christianity affirms a personal, Creator God, distinct from creation yet immanent within it.
Buddhism affirms an impersonal ultimate reality — the Dharma, emptiness (śūnyatā), or dependent origination — without divine agency.

This contrast shapes every other doctrine: creation, salvation, the self, and destiny.

4.2. The Nature of the Self

Christianity upholds a permanent personal identity destined for resurrection and eternal communion with God. Buddhism denies a permanent self, seeing identity as a process of interdependent causes.

For Christians, salvation preserves individuality; for Buddhists, enlightenment dissolves it. The Christian “I” is redeemed; the Buddhist “I” is deconstructed.

4.3. The Means of Liberation

Christianity depends on divine grace — salvation received through faith in Christ’s redemptive act. Buddhism depends on self-cultivation — liberation achieved through discipline and insight.

Thus, Christianity is fundamentally relational; Buddhism is experiential. The Christian surrenders to God’s love; the Buddhist awakens to truth’s impersonality.

4.4. The Concept of Time and Eternity

Christian eschatology is linear: creation, fall, redemption, and final consummation. Buddhism is cyclical: birth, death, and rebirth until nirvāṇa ends the cycle.
For Christians, eternity means unending life with God; for Buddhists, it means freedom from the cycle of becoming altogether.

5. Modern Theological and Philosophical Dialogue

5.1. Buddhist Influence on Christian Thought

Engagement with Buddhism has enriched Christian theology by deepening its understanding of:

Contemplation and silence (inspired by Zen practice).
Non-attachment and simplicity (echoed in monastic renewal).
Interdependence and ecology (resonating with creation theology).

Christian contemplatives like Thomas Merton, Henri Le Saux (Abhishiktananda), and Bede Griffiths found in Buddhist thought a mirror that clarified aspects of Christian mysticism, particularly the apophatic (beyond-concept) tradition.

5.2. Christian Witness within Buddhist Contexts

Conversely, Christian missionaries and theologians in Buddhist cultures have learned to express the Gospel in language of awakening, compassion, and inner transformation. Figures such as Takizawa Katsumi in Japan and Choan-Seng Song in Taiwan reinterpreted Christian grace as the divine awakening of humanity within history.

This has led to a more dialogical theology — one that witnesses to Christ without negating the truths glimpsed in other paths.

5.3. Buddhist Perspectives on Christianity

Buddhist scholars have admired Christianity’s moral commitment to love and social service. However, they often question its metaphysical dualism — particularly the creator–creature distinction and doctrines of eternal heaven or hell.

Many Buddhists see Christian compassion as a valuable form of karuṇā but maintain that enlightenment requires transcending even divine conceptions. The dialogue continues in mutual respect, recognising distinct aims: union with God versus awakening beyond self.

6. Toward a Universal Ethic of Compassion

Modern interfaith initiatives increasingly emphasise a shared moral vision rather than doctrinal synthesis. The Parliament of the World’s Religions (1993) issued a “Global Ethic” affirming non-violence, justice, truthfulness, and partnership — values deeply rooted in both Christian and Buddhist traditions.

This ethic arises from recognition that compassion is universal. The Dalai Lama summarises it simply: “My religion is kindness.” Christian theology likewise insists, “Whoever does not love does not know God” (1 John 4:8).

Such universal compassion does not abolish doctrine but fulfils it — translating spiritual insight into moral responsibility for all humanity.

7. The Future of Dialogue

7.1. Challenges

Doctrinal Incommensurability: The absence of a shared metaphysical framework makes full theological integration impossible.
Cultural Contexts: Western individualism and Eastern collectivism shape different expressions of faith.
Relativism: Dialogue must not collapse into syncretism; truth claims must retain integrity.

7.2. Opportunities

Deepening mutual respect and understanding.
Shared action in peace, ecology, and social justice.
Exploration of contemplative experience as common ground.

Interfaith dialogue thus becomes a spiritual discipline of humility, recognising that ultimate truth surpasses all formulations.

8. Conclusion

Christianity and Buddhism, though historically and metaphysically distinct, converge in their ethical vision, compassion, and transformative intent.

Christianity proclaims a personal God of love who redeems creation through Christ.
Buddhism proclaims an impersonal truth realised through wisdom and compassion.

Both affirm that ignorance and self-centredness are the roots of suffering, and both guide humanity toward peace — whether through union with divine love or awakening to ultimate reality.

In dialogue, neither is diminished; each is deepened. For in every sincere encounter between love and wisdom, humanity glimpses the greater mystery of truth — a truth that transcends names, yet calls each seeker to compassion, humility, and peace.

References

The Holy Bible (NIV 2011). London: Hodder & Stoughton.
Barth, K. (1956) Church Dogmatics IV/1: The Doctrine of Reconciliation. Edinburgh: T&T Clark.
Gethin, R. (1998) The Foundations of Buddhism. Oxford: Oxford University Press.
Griffiths, B. (1995) The Marriage of East and West. London: Collins.
Merton, T. (1968) Zen and the Birds of Appetite. New York: New Directions.
Rahula, W. (1978) What the Buddha Taught. Rev. edn. London: Gordon Fraser.
Smart, N. (1998) The World’s Religions: Old Traditions and Modern Transformations. Cambridge: Cambridge University Press.
Thich Nhat Hanh (1995) Living Buddha, Living Christ. London: Rider.
Wright, N. T. (2012) Simply Jesus: A New Vision of Who He Was, What He Did, and Why He Matters. London: SPCK.