Magazine article National Catholic Reporter

Double Belonging: Theologian Reveals How Buddhism Helped Him Rediscover Mysteries of Christian Faith

Magazine article National Catholic Reporter

Double Belonging: Theologian Reveals How Buddhism Helped Him Rediscover Mysteries of Christian Faith

Article excerpt

Paul F. Knitter, author of Without Buddha I Could Not Be a Christian, is Paul Tillich Professor of Theology, World Religions and Culture at Union Theological Seminary in New York City. He is a leading advocate of globally responsible interreligious dialogue and author of more than 10 books on the subject. In this, his newest book, he writes very personally, sharing his struggles with his Christian faith while relating how his study of Buddhism--and his own Zen practice--has helped him through this struggle.

NCR readers familiar with Buddhism or other Eastern practices and religions will find this book both refreshing and rewarding. It is unusual for a Catholic theologian to write as personally as Knitter has done in this book. I spoke with him recently about his Catholic faith and the Buddhist thought and practice that have entered into his thinking and life as he has worked in the field of interreligious dialogue.

Fox: Do you consider yourself to be a Christian?

Knitter: Oh, I definitely do. I was born a Catholic in Chicago, grew up and entered the seminary. I consider myself to be a Christian, especially in its Roman Catholic form.

Would you say that you're a Buddhist Catholic or a Catholic Buddhist?

Definitely the noun is Catholic or Christian; the adjective is Buddhist. My primary identity is Christian.

As a Catholic theologian, what is your relationship officially with the church?

I think I'm a pretty reputable member of the Catholic Theological Society of America. I'm a practicing Catholic. My relationship with the church is, as far as I can judge, good.

To be straightforward and honest, I have received some general admonitions from Pope Benedict when he was Cardinal Joseph Ratzinger. In a book on dealing with other religions, he mentioned me as one of the people who represent a tendency that could easily slip into relativism. I'm working in an area that is quite controversial, namely how Christianity can understand itself in the light of other religions.

In your book you speak of "double belonging." Just what does that mean?

Double belonging is being talked about more and more now, both in the theological academy and in the area of Christian spirituality. I think it's the term that is used when more and more people are finding that they can be genuinely nourished by more than one religious tradition, by more than their home tradition or their native tradition.

How widespread is double belonging?

I wouldn't say it is for general consumption, but in areas of Europe and North America, I think that the number of people who are serious about practicing their faith are finding that some degree of double belonging is becoming more and more a part of their lives.

Why such a broad interest today in Buddhism among Christians?

There's no one answer. In the book, I quote a friend of mine, Fr. Michael O'Halloran, who is formerly a Carthusian monk and now a priest here in the New York archdiocese. He is also a Zen teacher. Michael once told me that Christianity is long on content but short on method and technique. So I think Buddhism is providing Christians with practices, with techniques, by which they can enter more experientially into the content of what they believe.

What are the needs among Christian believers that you think Buddhism is addressing?

I hope I'm not generalizing here too much, but I think a lot of it has to do with the dissatisfaction that many of us Christians feel with a God who is all out there, a God who is totally other than I, the God who stands outside of me and confronts me. I think we're searching for ways of realizing the mystery of the divine of God in a way in which it is more a part of our very selves.

I think Christians are searching more for a way of experiencing and understanding God in a unitive way, or what I say in the book is a "non-dual way," where God becomes a reality that is certainly different than I am, but is part of my very being. …

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