25 presentations on the spiritual life, with four major talks by H.H. the Dalai Lama.

Evangelicals and other conservative Christians of the twenty-first century face enormous challenges in the pluralistic public square, not least with Muslims and atheists. Contrary to biblical injunctions to “keep in step with the Spirit” (Gal 5:25b) and to love our neighbors as ourselves (e.g., Matt 22:37–40; Luke 10:25–37)—both of which involve not only behavioral but also important affective elements—we often harbor deep-seated antipathies toward atheists and adherents of other religions. While such feelings are at times justified and help us cope with conflict-related tragedies, they are also often baseless, misconstrued, and counterproductive, priming us to avoid religious others, support discriminatory policies against them, and even confront them in verbal or physical ways. The purpose of this volume is to offer an academically informed yet practically oriented collection of essays that challenges and encourages Christians to engage their religious neighbors in a much more loving, compassionate, hopeful, and courageous—indeed, orthopathic—manner, whether in the realm of politics, in debate and conference venues, on the mission field, or in their own homes, schools, churches, and neighborhoods. As such, a set of reflection and discussion questions is included to facilitate individual and/or group study.

In the words of the Dalai Lama, the purpose of religion is not to build churches and elaborate temples, but to cultivate positive human qualities such as tolerance, generosity and love. This text contains the four talks given by the Dalai Lama when he attended a meeting of Buddhist and Christian monks at Gethsemani Abbey, Kentucky. The Dalai Lama shares his understanding of four major themes explored in the meeting: the practice of prayer and meditation in the spiritual life; the stages in the process of spiritual development; the role of the teacher and the community in the spiritual life; and the spiritual goals of personal and and societal transformation. In each talk the Dalai Lama expresses the basic principles of Tibetan Buddhism and shows how they are applicable to daily practice for all spiritual seekers, regardless of their religious affiliation.

CONTRIBUTORS: Mustafa Abu-Sway, Al-Quds University, Jerusalem Asma Afsaruddin, Indiana University Reinhold Bernhardt, Basel Univeristy David Burrell, CSC, University of Notre Dame Catherine Cornille, Boston College Gavin D'Costa, University of Bristol David M. Elcott, New York University Joseph Lumbard, Brandeis University Jonathan Magonet, Louis Baeck Institute, London John Makransky, Boston College Anantanand Rambachan, St. Olaf College Deepak Sarma, Case Western University Judith Simmer-Brown, Naropa University Mark Unno, University of Oregon

While process philosophers and theologians have written numerous essays on Buddhist-Christian dialogue, few have sought to expand the current Buddhist-Christian dialogue into a "trilogue" by bringing the natural sciences into the discussion as a third partner. This was the topic of Paul O. Ingram's previous book, Buddhist-Christian Dialogue in an Age of Science. The thesis of the present work is that Buddhist-Christian dialogue in all three of its forms - conceptual, social engagement, and interior - are interdependent processes of creative transformation. Ingram appropriates the categories of Whitehead's process metaphysics as a means of clarifying how dialogue is now mutually and creatively transforming both Buddhism and Christianity. Drawing also on the work of theologian John Hicks and philosopher of science Imre Lakatos, Ingram develops an understanding of Buddhist-Christian dialogue in the context of a religious pluralism that is both open and dynamic and methodologically rigorous. Wide-ranging and full of insight, The Process of Buddhist-Christian Dialogue will be invaluable to scholars and students of comparative religion.

Thomas Merton recognized the value and possibility of contemplative dialogue between monastics and contemplatives of other religious traditions and hoped that, through such dialogue, monastics would strive for ‘inter-monastic communion’ and a bonding of the broader ‘spiritual family.’ He held out hope that this bond would demonstrate the fundamental unity of humanity to a world that was becoming ever more materialistic and divided. Among other themes and topics, this book explores Thomas Merton’s role as a pioneer of Buddhist-Christian dialogue and monastic interreligious dialogue. It delves into the process of Merton’s self-transformation through contemplative experiences, explores his encounter with Zen and Tibetan Buddhists and his pioneering engagements in Buddhist-Christian dialogue, and presents and responds to the criticisms of those who raise questions about Merton’s understanding of Buddhism. Fr. Jaechan Anselmo Park, OSB, articulates and analyzes the influences of Buddhist theory and practice on Thomas Merton’s contemplative spirituality and shows how Merton’s legacy has influenced and continues to inspire interreligious and inter-monastic dialogue, particularly in an Asian monastic context.

You want insights for living? Look to people whose understandings have been practiced for fifteen hundred years. Saint Benedict and Saint Scholastica, his twin sister, established a flexible pattern that has adopted, adapted, challenged—and outlived—myriad cultures. Their sons and daughters today, who devote their time and talents to the “school for the Lord’s service” launched by the Rule of Benedict, demonstrate a whole range of options that are accessible to anyone. It is a mistake to think that “forsaking the world” is the Benedictine option. Options (plural) are, instead, “for the sake of the world.”