Interfaith Understanding and Cooperation:

The Enhancement of Christianity by Buddhism Ideology

Lindsay Schneider

Engaged Buddhism and Mindfulness

Dr. Lelwica

November 18, 2016

 Schneider 1

At colleges and universities around the nation diverse religious beliefs and

affiliations are prevalent. With this increasing, religiously diverse atmosphere, the

temptation to judge and not accept other religious differences is growing. Eboo Patel, a

Muslim American founded the organization called Interfaith Youth Core in response to

this. The Interfaith Youth Core seeks to gather youth from different faith groups and come

together to work on a project that is socially beneficial and ultimately realize the

overlapped values between each religion.1 While the greatest focus of the movement is on

campuses, interfaith cooperation strives to build religious pluralism for all human beings.2

By starting at the college level, instilling interfaith cooperation in students creates better

leaders for the future as they move into the workforce and life after school. Many

theologians, authors, and leaders exemplify this need for interfaith cooperation and exhibit

how learning other religions can positively impact ones life. Paul Knitters work

represents the wisdom and potential of the interfaith movement by showing how Christian

faith can be enhanced through its engagement with Buddhism. Specifically, Knitter

explores how a Christians personal relationship with God, faith in Jesus as the divine

being, and the practice of prayer are illuminated by Buddhist ideas such as Interbeing,

Awakening and being present, and by Buddhist practices such as mindfulness and

meditation.

1
Gustav Niebuhr, Beyond Tolerance: Searching for Interfaith Understanding in America (New York: Penguin Group,
2008), 62.
2
A National Movement for Interfaith Cooperation, Interfaith Youth Core, Accessed October 18, 2016,
https://www.ifyc.org/about.
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In order to see how the knowledge of a religion can enhance another, it is

important to understand the interfaith movement as a whole. As an increasingly diverse

country, it is essential that America is aware of its reactions towards the differences

found in other people. Diversity is greatly shown by the many religions found throughout

the nation. Diana Eck, a professor at Harvard University, states, Religion is a strong

marker of our American manyness in this new era. The exponential growth of cultures

and ethnicities in America has dramatically expanded our diversity, including the

diversity of our religious traditions.3 In other words, America has become a great,

diverse nation with many different religious affiliations. This can cause various tensions

between the religious other. An interfaith understanding helps Americans embrace these

differences and have a deeper understanding of what each religion entails. These tensions

need to be addressed now more than ever. Today, however, America is in the process of

coming to terms with this deep contradiction, this very complex form of hypocrisy.4

There are alternate ways to address these tensions, including the ideas of exclusivism,

assimilation, and pluralism. In order to solve this issue, America must accept the idea of

pluralism instead of exclusivism or assimilation. Furthermore, From now on broadening

religious pluralism will be an important issue for America.5 Likewise, Today the

United States is in the process of understanding and negotiating the naming of its

pluralism anew.6 Ultimately, in todays society there is a need for interfaith cooperation

3
Diana Eck, A New Religious America: How a Christian Country Has Now Become the Worlds Most Religiously
Diverse Nation (New York: Harper Collins Publishers), 30.
4
Ibid., 46.
5
Ibid., 64.
6
Ibid., 77.
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and dialogue. Most of the need for interfaith cooperation stems from the violence that

occurs, the common conflicts between different individuals, and the stereotypes people

have of others.

Violence in America is one reason why an interfaith cooperation is vital. Acts of

violence possess a vivid fearsomeness that works deeply on the human imagination.7

Clearly, violence in America captivates people, whether it be in front of someone or in

the media. In regards to 9/11, Gustav Niebuhr gives an example of the aftermath, Within

thirty-six hours of the attacks, Long Island police arrested a man attempting to run down

a Pakistani immigrant woman with his car; he shouted that he was doing this for my

country, police said.8 There were also many vandals that targeted mosques elsewhere.

Interfaith cooperation during this time would have helped people to understand that not

everyone was affiliated with the beliefs of the pilots on 9/11 and innocent people may not

have been the victims of such violence. Douglas Pratt further explains this in the book

Understanding Interreligious Relations stating, But an absolutist perspective-arguably at

the base of every religion and certainly the heart of any fundamentalist expression of

religion-does not necessarily result in terrorist behavior.9 Additionally, A healthy

capacity to feel fear may be necessary to an individual life, but fear as a continual,

cultural state is deeply corrosive to society as a whole.10 To put it another way, violence

7
Gustav Niebuhr, Beyond Tolerance: Searching for Interfaith Understanding in America (New York: Penguin Group,
2008), 4.
8
Ibid., 3.
9
David Pratt, Fundamentalism, Exclusivism, and Extremism, in Understanding Interreligious Relations, ed. David
Cheetham, Douglas Pratt and David Thomas (Oxford: Oxford University Press, 2013), 250.
10
Gustav Niebuhr, Beyond Tolerance: Searching for Interfaith Understanding in America (New York: Penguin Group,
2008), 9.
 Schneider 4

creates fear for those being targeted and this is unhealthy for the society as a whole.

Using interfaith dialogue as a way to combat any backlash of violence can create a safer

environment for the innocent. Niebuhr furthers the need for interfaith cooperation by

stating, ...words may be the chief resource that peacemakers have to muster against

religious extremism and violence.11 He continues, Denouncing religion itself is

futile...It is among the religious believers that the work must be done, within the majority

who would find common ground in being human and not wanting destruction, if only

because their traditions are about so much more.12 As one can see, the need for the

interfaith movement is evident by the prevailing violence in America today.

Along with violence, stereotypes of different religions exemplify the need for

interfaith cooperation. One who uses stereotypes is prejudging one person on the basis of

half-caricatures of a group of people.13 One often looks at the differences of the person

living in his or her neighborhood or walking outside and will automatically form a

judgement. This judgement only points to what a person may be uncomfortable with and

can create fear. For example, Fears abounded that an influx of immigrants would

undermine solidarity, and thereby pose a threat to social cohesion and economic

security14 The fear stems from religious differences these immigrants exemplify.15 For

11
Gustav Niebuhr, Beyond Tolerance: Searching for Interfaith Understanding in America (New York: Penguin Group,
2008), 82-83.
12
Ibid., 191.
13
Diana Eck, A New Religious America: How a Christian Country Has Now Become the Worlds Most Religiously
Diverse Nation (New York: Harper Collins Publishers), 300.
14
Anna Halafoff, Encounter as Conflict: Interfaith Peace-Building, in Understanding Interreligious Relations, ed.
David Cheetham, Douglas Pratt and David Thomas (Oxford: Oxford University Press, 2013), 266.
15
Diana Eck, A New Religious America: How a Christian Country Has Now Become the Worlds Most Religiously
Diverse Nation (New York: Harper Collins Publishers), 30
 Schneider 5

instance, Christians often have a negative stereotype about Hinduism, Hindus were often

portrayed as idol worshippers, practitioners of a faith that degraded women and allowed

chaos to envelop major festivals.16 This negative stereotype is generalized to all who

practice Hinduism but can disregard the persons own identity. In one way or another,

events like this, involving the symbolic desecration of an entire faith, become embedded

in the historic memory of people born generations later.17Additionally, people fear with

more immigrants coming into America, jobs will be taken away from locals or

immigrants will burden the community. Since there is ignorance and is expanded upon by

negative images given by the media, there are greater stereotypes put on the immigrants

who come to America.18 If we want to do justice to mans finite, historical mode of

being, it is necessary to fundamentally rehabilitate the concept of prejudice and to

acknowledge the fact there are legitimate prejudices.19 Furthermore, ones own tradition

that is passed down is essential to understand those of others. With an interfaith

understanding, one can overlook the stereotypes of another and gain a greater

understanding of the persons beliefs.

In addition to the need for the interfaith movement in America, this movement

emphasizes the non-conversion approach to religious differences. Affirming who you

are religiously does not prevent your entering into respectful conversations with other

16
Gustav Niebuhr, Beyond Tolerance: Searching for Interfaith Understanding in America (New York: Penguin Group,
2008), 75.
17
Ibid., 153.
18
Diana Eck, A New Religious America: How a Christian Country Has Now Become the Worlds Most Religiously
Diverse Nation (New York: Harper Collins Publishers), 303.
19
Marianne Moyaert, Interreligious Dialogue, in Understanding Interreligious Relations, ed. David Cheetham,
Douglas Pratt and David Thomas (Oxford: Oxford University Press, 2013), 207.
 Schneider 6

people of other faiths. 20 Marianne Moyaert explains how dialogue between religions

does not aim at converting one to another religion, but rather it is aimed at doing justice

to all traditions involved.21 This justice is giving those of varying religions respect for

their beliefs, and understanding that they too are passionate about their beliefs. Moreover,

one of the greatest emphasis of the interfaith movement is when talking to someone who

is of a different religious affiliation, it is not required for that person to convert to that

religion. Rather, It is more of an exchange of understanding and experience so that each

person can grow in experience and understanding.22 Furthermore, one must cling to his or

her own religious traditions in order to keep his or her credibility when in dialogue with

others and uphold the connection with his or her own religion. Ones understanding and

deep connection with his or her own religion is vital for discussion.23

As well as the emphasis of non-conversion, interfaith understanding allows one to

learn from the faith of another without forgetting ones own beliefs and practices.

Interfaith dialogue provides opportunity to deepen and gain a better understanding of

ones religion. For example, Esther M. Menn explains, From the Christian perspective,

the new attitudes and behaviors that we have cultivated toward our Jewish neighbors have

not detracted from Jesus' gospel of love but rather have allowed us to experience and to

20
Gustav Niebuhr, Beyond Tolerance: Searching for Interfaith Understanding in America (New York: Penguin Group,
2008), 22.
21
Marianne Moyaert, Interreligious Dialogue, in Understanding Interreligious Relations, ed. David Cheetham,
Douglas Pratt and David Thomas (Oxford: Oxford University Press, 2013), 207.
22
James A. Keaten and Charles Soukup, Dialogue and Religious Otherness: Toward a Model of Pluralistic Interfaith,
Journal of International and Intercultural Communication 2, no. 2, (2009): 180, doi: 0.1080/17513050902759504.
23
Marianne Moyaert, Interreligious Dialogue, in Understanding Interreligious Relations, ed. David Cheetham,
Douglas Pratt and David Thomas (Oxford: Oxford University Press, 2013), 211.
 Schneider 7

exemplify it more fully.24 Furthermore, it is important for people to understand that

learning should be inviting for others and it is not imperative to change ones beliefs, but it

must be respectfully heard. Thich Nhat Hanh explains the respect needed for learning

another religion while still keeping ones beliefs and attitudes, For dialogue to be fruitful,

we need to live deeply our own tradition and, at the same time, listen deeply to others. 25

Imposing ones will on another can dehumanize them as, ...when engaged in dialogue,

participants encourage equality by inviting the differences of others.26 Ultimately,

interfaith understanding and pluralism requires a communicative climate in which

religious differences and disagreement are interpreted as learning opportunities rather than

sources of conflict that must be resolved.27

The personal relationship Christians have with God can be enhanced by

understanding the Buddhist idea of Interbeing, all humans and living things being

connected in one energy field. By being in dialogue with Buddhism, Paul Knitter, a

Christian theologian, was able to fully recognize the energy field of Interbeing and realize

this energy has a personal feeling behind it. Knitter connects this to God being a personal

being who is connected with everything.28 Additionally, he explains by studying

Buddhism he was able to realize God is not an almighty, loving somebody, a divine

personal being with whom [he] has essentially the same kind of interpersonal relationship

24
Esther M. Menn, The Gospel and Interfaith Understanding: How Do We Hold Them Together, Currents in
Theology and Mission 32, no. 4, (2005): 260, http://web.b.ebscohost.com/ehost/pdfviewer/
25
Thich Nhat Hanh, Living Buddha, Living Christ (New York: Riverhead Books, 1995), 7.
26
James A. Keaten and Charles Soukup, Dialogue and Religious Otherness: Toward a Model of Pluralistic Interfaith,
Journal of International and Intercultural Communication 2, no. 2, (2009): 172, doi: 0.1080/17513050902759504.
27
Ibid., 181.
28
Paul Knitter, 2014 Faith and Life Lecture Series: Without Buddha I Could Not be a Christian, Baldwin Wallace
University, March 11, 2014, https://www.youtube.com/watch?v=LIvkxYs85vc
 Schneider 8

that [he] has with other personal beings.29 Essentially, God touches and affects him in a

personal way. This correlates with Interbeing in the Buddhist tradition. On top of that,

once one wakes up to the Dharma of Interbeing, his or her life is changed in some way;

that person has a greater sense of peace in his or her life.30 One has a deeper personal

relationship with God because he or she realizes God is connected with everything,

leading to a fuller, more peaceful life. Knitter embodies the personal relationship with

God, revealing, Not only do I live and move and have my being in the Divine, the

Divine does the same in me. He is able to deepen the meaning of God being a personal

being through his connections with other people. Knitter explains how he was able to feel

the presence of others within his own life and realize the personal relationships with them

as well. ... its not so much that I first feel the presence and then how it connects me

with others, but that the way I feel my connections with others reveals a deeper presence

or power.31

Jesus as a Divine Being is understood deeper by knowing Gautama the Buddha.

By knowing the Buddha as the the Awakened one, one can make the connection the

Son of God can be translated to the Awakened One.32 A person does not have to be a

Buddhist to be a Buddha, and for many Jesus was awakened.33 The disciples reflect on

their meeting Jesus, expressing, To be with this Jesus was, somehow, to be with God, to

feel the presence of the Divine. Here was a human being so filled with and tuned to what

29
Paul F. Knitter, Without Buddha I Could not be a Christian (Oxford: Oxford University, 2009), 41.
30
Ibid., 42.
31
Ibid., 44.
32
Ibid., 114.
33
Ibid., 72.
 Schneider 9

they called the Spirit of God that they realized that to know him was to know God.34

Jesuss teachings to the disciples and others were powerful in the sense that he did not

just say do this; He exemplified what He taught. The disciples felt they could not

imagine what it would mean to be saved if they did not trust the teachings of Jesus. Also,

Jesus promises humans salvation, or Awakening. In the end, one finds his or her divine

nature as a Child of God.35 Salvation does not occur outside of the body in the

surrounding environment but within the body as an explosion of awakening and

understanding. Ultimately, by comprehending the Buddha, one is able to deeply

understand Jesus as a Divine Being who exemplified God through his awakening

The Christian practice of prayer can be illuminated by the Buddhist practice of

meditation. Christian prayer can often times have too many words that get in the way of

the sole purpose of praying, shedding light on the need for silence. Knitter explains, If

the Divine is truly a Mystery that is beyond all human comprehension, beyond all human

ideas and words, then any spiritual practice must make room-lots of room-for the

practice of silence36 Buddhist meditation is a way to get beyond the words and

conceptual coatings that can in the end obscure the Mystery at the heart of Christianity.

Its not only that I become aware of the Christ-Spirit in me; I find myself to be the

awareness of the Christ-Spirit. Im not doing the living: as Paul put it, Christ is.37 By

integrating this idea of meditation into prayer one is opening his or herself to awaken the

34
Paul F. Knitter, Without Buddha I Could not be a Christian (Oxford: Oxford University, 2009), 115.
35
Ibid., 117.
36
Ibid., 137.
37
Ibid., 156.
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transformative power of being in Christ.38 Ultimately by being in silence gives a deeper

meaning into what it means to have faith. Buddhism helps Christians draw upon the

mystical beings they are through the unitive, non-dualistic experience of prayer and

meditation.39

Paul Knitter exemplifies in his interfaith dialogue with Buddhism how one can

harness Buddhist ideas to enhance Christian faith. Knitter states it in this way, Even

though my allegiance is to Christ and the gospel, my Christian experience and beliefs

have not dominated nor always had to trump what I learned or experienced through

Buddha...at the end of the day I go home to Jesus.40 This ultimately captures the essence

of interfaith cooperation.

In conclusion, the enhancement of Christianity by Buddhist ideas and practices

shows individuals ones faith can be enriched by another and religious differences need

not be feared. Paul Knitter explains this with the analogy of putting on new glasses that

give greater clarification and a deeper understanding. Buddhists and Christians alike,

when looking at the ideas of each others religions, will be able to have a better

comprehension of the other religion, but also of the their own religious identity.

Ultimately Christians and Buddhists will greater grasp on what their religion means to

them.

38
Paul F. Knitter, Without Buddha I Could not be a Christian (Oxford: Oxford University, 2009), 157.
39
Ibid., 154.
40
Ibid., 215.
 Schneider 11

Works Cited

Creethan, David, Douglas Pratt, and David Thomas, ed. Understanding

Interreligious Relations. New York: Oxford University Press, 2013.

Eck, Diana L. A New Religious America: How a Christian Country Has Now

Become the Worlds Most Religiously Diverse Nation. New York:

HarperCollins Publisher Inc., 2001.

Keaten, James A., and Charles Soukup. Dialogue and Religious Otherness:

Toward a Model of Pluralistic Interfaith Dialogue. Journal of International

and Intercultural Communication 2, no. 2 (2009): 168-187. Accessed October

19, 2016. doi: 10.1080/17513050902759504

Knitter, Paul. 2014 Faith and Life Lecture Series: Without Buddha I Could Not

be a Christian. Baldwin Wallace University, March 11, 2014.

https://www.youtube.com/watch?v=LIvkxYs85vc

Knitter, Paul F. Without Buddha I Could Not be a Christian. New York: Oneworld

Publications, 2009.

Menn, Esther M. The Gospel and Interfaith Understanding: How Do We Hold

Them Together. Currents in Theology and Mission 32, no. 4 (2005): 256-263.

Accessed October 19, 2016. http://web.a.ebscohost.com/ehost/pdfviewer/

A National Movement for Interfaith Cooperation. Interfaith Youth Core.

Accessed October 18, 2016, https://www.ifyc.org/about.

*Nhat Hanh, Thich. Living Buddha, Living Christ. New York: Riverhead Books, 1995.
 Schneider 12

Niebuhr, Gustav. Beyond Tolerance: Searching for Interfaith Understanding in

America. New York: Penguin, 2008.