Hostname: page-component-848d4c4894-mwx4w Total loading time: 0 Render date: 2024-06-14T04:46:21.045Z Has data issue: false hasContentIssue false

Healing and Transformation: Lonergan, Girard and Buddhism

Published online by Cambridge University Press:  01 January 2024

John Dadosky*
Affiliation:
Regis College/University of Toronto, 100 Wellesley St. W. Toronto, ON, M5S 2Z5, Canada

Abstract

This paper presents some comparative themes examining the anthropologies of Bernard Lonergan, René Girard and the four noble truths in Buddhism. It also engages some specific aspects from the Tibetan lineage of Buddhism represented by Pema Chödron (Canada), following her teacher Chogyam Trungpa Rinpoche.

The approach of the paper invokes the structure of John Thatamanil's The Immanent Divine: diagnosis, etiology, prognosis, prescription (solution) as an organizational way of presenting material on such diverse thinkers. Following an overview of these thinkers, I will highlight some of the themes such as suffering, violence, healing, compassion, and the role of affectivity in its relation to desire. It should become clear that such a practical approach to Buddhist-Christian dialogue provides a fruitful starting point and underscores the value of learning other religious traditions.

Type
Original Article
Copyright
Copyright © 2017 Provincial Council of the English Province of the Order of Preachers

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 The content of this essay was derived from a course I developed as a participant in the final cohort of the Luce Summer Seminars in Comparative Theology administered by the American Academy of Religion, Atlanta, 2013, 2014, 2016. I am grateful to John Thatamanil and Francis Clooney for their organizing leadership in those seminars. A draft of this paper was given at the Ecclesiological Investigations Conference, Christianity in Asia, Chinese University of Hong Kong, July 21, 2016. I am grateful for the feedback I received, especially from Peter C. Phan. Phan was also honored at the conference for his life work and deep theological reflection navigating the metaxis of two continents.

2 The Pope went on to say that these dialogues need to be particularly directed to Islam and to secular non-believers. Pope Francis I, Catholic New Service, March 22, 2013.

3 Paul, John II, Crossing the Threshold of Hope (New York: Alfred A. Knopf, 1994), 85Google Scholar.

4 See Lefebure, Leo D., ‘Cardinal Ratzinger's Comments on Buddhism,’ Buddhist Christian Studies 18 (1998): 221-223CrossRefGoogle Scholar. Lefebure believes Ratzinger was expressing his personal opinion and not speaking for the Church, 221.

5 Cited in Joseph Quinn Raab, Openness and Fidelity: Thomas Merton's Dialogue with D.T. Suzuki, and Self-Transcendence (Thesis for the degree of Ph.D. in Theology, University of St. Michael's College, Toronto, 2000), 95.

6 Clooney, Francis X., Comparative theology: Deep Learning across Religious Borders (Malden, MA: Wiley-Blackwell, 2010), 9-10CrossRefGoogle Scholar; Fundamentally, theologians presume and ask different types of questions. Comparative religionists limit their questions to understanding a specific tradition while theologians engage the realities understood as real claims. It is one thing to understand the difference between the teachings about Jesus or the Buddha, it is another to affirm the claims of one or both of these respective teachers or traditions as true. One cannot affirm their claims as true without venturing into the theological. See Dadosky, John, The Structure of Religious Knowing: Encountering the Sacred in Eliade and Lonergan (Albany, NY: SUNY Press, 2004), 33-39Google Scholar.

7 Knitter, Paul, Without Buddha I Could Not Be Christian (Oxford: Oneworld, 2009)Google Scholar. Pertinent to this discussion is Phan's, Peter C. Being Religious Interreligiously (Maryknoll, NY: Orbis Books, 2005)Google Scholar, chapter 3 especially addresses multi-religious belonging.

8 Johnston, William H., Mystical Journey: An Autobiography (Maryknoll, NY: Orbis, 2006), 137-38, 152-53Google Scholar.

9 See his book, Christian Zen, 3rd ed. (New York: Fordham University Press, 1997), 15-20Google Scholar.

10 Thatamanil, John J., The Immanent Divine: God, Creation, and the Human Predicament (Minneapolis: Fortress Press, 2006)Google Scholar.

11 A comparison between Girard and Lonergan, while fruitful, will not be the focus of this essay.

12 Bernard Lonergan, The Redemption (‘Supplement to De Verbo Incarnato: De Redemptione,’ unpublished manuscript) revised translation (2000) by Mike Shields, SJ, for the Lonergan Research Institute, Regis College, Toronto; Neil Ormerod presents a nuanced account of Lonergan's notion of desire by distinguishing natural versus elicited desires. He then raises the question whether the latter distinction is needed in Buddhism. See his Questioning Desire: Lonergan, Girard and Buddhism,’ Louvain Studies 36 (2012): 356-71Google Scholar. While it is unclear whether he actually dialogued with Buddhists on the matter, in my conversations with them, it is clear to me that both notions of desires are present in Buddhism. Moreover, Lonergan's nomenclature of desire can be a source of confusion, because it does not communicate the basic nature or fundamental orientation of it. For example, when I put on my coat because I am cold, I am responding to a basic desire for happiness, comfort, contentment.

13 See Chapter 2 of Lonergan, 's Method in Theology (Toronto: University of Toronto Press, 1990)Google Scholar.

14 Lonergan, Insight, 244.

15 On the biases see Lonergan, Lonergan, Bernard, Insight: A Study of Human Understanding, CWL 3, ed. Crowe, F.E. and Doran, R.M. (Toronto: University of Toronto Press, 1993)Google Scholar, chapters 6 & 7.

16 Robert A. Johnson with Ruhl, Jerry M., Balancing Heaven and Earth (New York: HarperCollins, 2009, Kindle Edition, 141-142Google Scholar.

17 Lonergan, Method in Theology, 39-40.

18 Dadosky, John, ‘The Transformation of Suffering in Paul of the Cross, Lonergan, and Buddhism.’ New Blackfriars 96/1065 (September 2015), 553CrossRefGoogle Scholar.

19 See Lonergan, Bernard, ‘Healing and Creating in History,’ A Third Collection, CWL 16 (eds.) Doran, R. M. & Dadosky, J. D. (Toronto: University of Toronto Press, 2017), 94-104CrossRefGoogle Scholar.

20 Girard, René, Deceit, Desire, and the Novel: Self and Other in Literary Structure (tr.) Freccero, Yvonne. (Baltimore: Johns Hopkins Press 1965)Google Scholar [Mensonge romantique et vérité romanesque. Paris: Grasset 1961]; Violence and the Sacred (tr.) Gregory, Patrick (Baltimore: Johns Hopkins University Press, 1977)Google Scholar [La violence et le sacré. Paris: B. Grasset, 1972]; Things Hidden since the Foundation of the World: Research Undertaken in Collaboration with Jean-Michel Oughourlian and Guy Lefort (trs.) Bann, Stephen (Books II & III) and Michael Metteer (Book I) (London: Athlone, 1987)Google Scholar [Des choses cachées depuis la fondation du monde; recherches avec Jean-Michel Oughourlian et Guy Lefort. Paris: B. Grasset, 1978]; The Scapegoat. (Baltimore: Johns Hopkins University Press, 1986)Google Scholar [Le bouc émissaire. Paris: B. Grasset, 1982].

21 Girard, René, I See Satan Fall Like Lightening, (tr.) Williams, J. G. (Maryknoll, NY: Orbis, 2001)Google Scholar [Je vois Satan tomber comme l’éclair. Paris: Grasset & Fasquelle. 1999]

22 This theme is explored in Alison, James, Raising Abel: The Retrieval of the Eschatological Imagination (New York: Crossroad, 1996)Google Scholar.

23 See Alison, James, The Joy of Being Wrong: Original Sin Through Easter Eyes (New York: Crossroad, 1998)Google Scholar.

24 See the argument in Dadosky, John, ‘Woman Without Envy: Toward Re-conceiving the Immaculate Conception,’ Theological Studies, 72/1 March (2011), 28-33CrossRefGoogle Scholar.

25 Foundation myths and crystallization are explored in Golson, Richard J., Girard and Myth (New York: Routledge, 2003)Google Scholar.

26 See the final chapter of René Girard, I See Satan Fall Like Lightening.

27 Doran, Robert, ‘Nonviolent Cross: Lonergan and Girard on Redemption’, Theological Studies 71 (2010), 46-61CrossRefGoogle Scholar.

28 See Corless, RogerAn Overview of Buddhism’ in Thurston, Bonnie (ed), 1-14, Merton and Buddhism: Wisdom, Emptiness and Everyday Mind (Louisville, KY: Fons Vitae, 2007), 3-12Google Scholar.

29 Sangharakshita, , A Survey of Buddhism (Windhorse Publications. Kindle Edition, 2001), 378-380Google Scholar.

30 There are many sources for this basic teaching. On the four noble truths, one may consult, Fredericks, James overview, in his Buddhist and Christians: Through Comparative Theology of Solidarity (Maryknoll, NY: Orbis Books, 2004), 42-50Google Scholar and Hanh, Thich Nhat, The Heart of Buddhist Teaching, (New York: Broadway Books, 1999), 9-18Google Scholar; Fredericks and Nhat Hanh both invoke the language of the diagnosis and the healing of suffering as well.

31 Corless ‘Overview,’ 1.

32 Nhat Hanh, The Heart of the Buddha's Teaching, 19-23.

33 See his discussion of the five remembrances in Hanh, Thich Nhat, Fear: Essential Wisdom for Getting Through the Storm (New York: HarperCollins, 2012), 30-32Google Scholar.

34 Fredericks, Buddhists and Christians, 42.

35 Fredericks, Buddhists and Christians, 44.

36 Fredericks, Buddhists and Christians, 45.

37 Chödron, Pema, Living Beautifully: with Uncertainty and Change (Boston: Shambhala Publications, 2012). Kindle Edition, 162-163Google Scholar.

38 See Makransky, John, Awakening to Love: Unveiling your Deepest Goodness (Boston: Wisdom Publications, 2007), 37-38Google Scholar.

39 Nhat Hanh, The Heart of Buddhist Teaching, 133.

40 Fredericks, Buddhist and Christians, 47-48.

41 Bajzek, Brian, ‘Alterity, Similarity, and Dialectic: Methodological Reflections on the Turn to the Other,’ International Philosophical Quarterly, September 57/3 (2017): 249–66CrossRefGoogle Scholar.

42 In general, Eastern Christianity focuses on the divine persons as relations while Western Christians focus on the divine persons as persons. The difference between the two is complementary reflecting a fullness to the Trinitarian mystery. For a more recent attempt to emphasize relationality and apply it to contemporary exigencies, see Schaab, Gloria, Trinity in Relation (Winona, MN: Anselm Academic, 2012)Google Scholar.

43 Lonergan, Method in Theology, 238.

44 Lefebure, Leo D., The Buddha and The Christ: Explorations in Buddhist and Christian Dialogue (Maryknoll, NY: Orbis Books, 1993), 23Google Scholar.

45 Fredericks, Buddhist and Christians, 46.

46 Fredericks, Buddhist and Christians, 49.

47 On this account, see Hefling, Charles, ‘Revelation and/as Insight,’ in John & Liptay, David (eds.) The Importance of Insight: Essays in Honour of Michael Vertin (Toronto: University of Toronto Press, 2007), 97-115CrossRefGoogle Scholar.

48 Lonergan, Method in Theology, 107

49 In his 1998 Chancellor's Lecture at Regis College in Toronto, Louis Dupré suggested a complementarity between Buddhism and Christianity when he spoke of the silence of the Buddha prior to the uttering of the Word.

50 See Chapter 14, ‘The Twofold Nietzschean Heritage,’ in René Girard, I See Satan Fall like Lightening, 170-181.

51 Leo D. Lefebure addressed this early on and responded to this aspect of Girard's thought. See his, Mimesis, Violence, and Socially Engaged Buddhism: Overture to a Dialogue,’ Contagion, vol. 3 (Spring, 1996): 121-140CrossRefGoogle Scholar; See also his Revelation, The Religions, and Violence (Maryknoll, NY: Orbis Books, 2000), 162-64Google Scholar.

52 See Dadosky, John, ‘Ecclesia de Trinitate: Ecclesial Foundations from Above,’ 94/1049 New Blackfriars, (January, 2013), 77CrossRefGoogle Scholar.

53 Fredericks, Buddhists and Christians, 49.

54 Rinpoche, Chogyum Trungpa, The Myth of Freedom and the Way of Meditation (Boston: Shambhala Publications, 2010), Kindle Edition, 119-20Google Scholar.

55 See Palaver, Wolfgang, René Girard's Mimetic Theory, (tr.) Borrud, Gabriel (East Lansing, Michigan: Michigan State University Press, 2013), 220-21Google Scholar.

56 See Dadosky, ‘The Transformation of Suffering,’ 560-62.

57 Chödron, Living Beautifully, Kindle #254.

58 Expounded upon by his student Chödron, Pema in Start Where You Are: A Guide to Compassionate Living (Boston: Shambhala, 2011), 51Google Scholar.

59 Chödron, Kindle Edition, #254.

60 See Doran, Robert, Theology and the Dialectics of History (Toronto: University of Toronto Press, 1990)CrossRefGoogle Scholar, chapter 6.

61 This is not to preclude the possibility of analogies of grace in Buddhism, but that is further question.

62 Nhat Hanh, The Heart of Buddha's Teaching, 175.

63 On this see the interviews by the Lama, Dalai and Hanh, Thich Nhat in Wilkes, Paul, Merton, by Those Who Knew Him Best (San Francisco: Harper & Row, 1984)Google Scholar.

64 See Karl Rahner's essay, ‘The Theological Concept of Concupiscentia,’ Theological Investigations, Vol. 1 (Baltimore, MD: Helicon, 1961): 347382Google Scholar.