NOTES 1 However, Alberionian Christology is part of the Christian faith tradition and therefore “two traditions” can also refer to the Christian tradition as a whole in dialogue with non-Christian traditions such as Hinduism and Buddhism. 2 The only exception in this regard are formands from the Philippines, which is a predominantly Christian and Catholic (85%) nation. Instead, a large percentage of formands in Japan and Korea are converts from non-Christian faith traditions, or else, they belong to a small Catholic minority in the midst of a non-Christian population and have much contact with the prevailing culture and religions. 3 Webster’s New Twentieth Century Dictionary, 2nd ed. 4 Max Weber, Economy and Society: An Outline of Interpretive Sociology (3 vols: ed. Guenther Roth and Claus Wittich; New York: Bedminster Press, 1968). Passages are quoted in Sandra Hack Polasky, Paul and the Discourse of Power, Gender, Culture, Theory, n. 8, ed. J. Cheryl Exum, The Biblical Seminar, n. 62, ed. Stanley E. Porter & Craig A. Evans (Sheffield, England: Sheffield Academic Press Ltd., 1999), 29. 5 Cf Chapter Two, p.36 of this doctoral project. 6 Anthony Giddens, New Rules of Sociological Method: A Positive Critique of Interpretative Sociologies, Stanford, CA: Stanford University Press, 2nd ed., 1983), 117. Quoted in Polaski, 36. 7 M. Thomas Thangaraj, The Crucified Guru: An Experiment in Cross-Cultural Christology (Nashville, Tenn.: Abingdon Press, 1994), 58. 8 Patrul Rinpoche, The Words of My Perfect Teacher (Kunzang Lama’l Shelung), trans. Padmakara Translation Group, Second rev. ed., Boston: Shambhala, 1998, 144-145. 9 Joel Kramer and Diana Alstad, The Guru Papers: Masks of Authoritarian Power (Berkeley: Frog, Ltd, 1993). 10 Ibid. 11 Ibid. 12 Ibid. 13 Ibid., 7-8. 14 Ibid., 12. 15 This relationship does not only refer to the Hindu expression but to the entire master-disciple relationship in all traditions. 16 Weber, ibid., Vol. I, p. 224. 17 Patrul Rinpoche, ibid., 234-236. 18 Sandra M. Schneiders, Written That You May Believe: Encountering Jesus in the Fourth Gospel (New York: Crossroad, 1999) 162-174. 19 Ibid., 169-170. 20 Ibid., 170. 21 Ibid. 22 Ibid., 171. 23 Ibid. 24 Ibid. 25 Ibid., 171-172. 26 Ibid., 172-173. 27 Thangaraj, ibid., 101. (Emphasis added) 28 Quoted in John M. Oesterreicher, “Edith Stein, Witness of Love,” in Walls Are Crumbling: Seven Jewish Philosophers Discover Christ (London: Hollis and Carter, 1953), 306. 29 Dharma Master Thich-Thien-Tam, Pure Land Principles and Practice (Singapore: Amitabha Buddhist Society, 1997), 75. Cf also pp. 71, 77, 239, 284. 30 This is repeated in multimedia popularizations of Buddhist teaching, one example of which is an audiocassette tape produced by the Amitabha Buddhist Society of Singapore, entitled “A Path to True Happiness” and spoken by the Ven. Chin Kung. 31 Francis J. Moloney, Story and Spirituality – CBAP Lectures (Catholic Biblical Association of the Philippines) 2001 (Quezon City: CBAP and Loyola School of Theology, 2001), i. 32 John B. Carman, Majesty and Meekness: A Comparative Study of Contrast and Harmony in the Concept of God (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1994). 33 Ibid., 404-405. 34 Xavier Irudayaraj, sj, “The Guru in Hinduism and Christianity,” Vidyajyoti 39 (1975): 350-351. 35 For a brief but enlightening presentation of the lives and work of these two theologians, cf Volker Kuster, “Christology in the Overall Asian Context.” This is Chapter Nine of The Many Faces of Jesus Christ: Intercultural Christology, trans. John Bowden (London: SCM Press, 2001), 118-134. 36 Ibid., 132-133. The portion in quotes is taken from Song’s Third-Eye Theology, Rev. Ed., Maryknoll, N.Y.: Orbis Books 1991, n. 15, 70. 37 Kosuke Koyama, No Handle on the Cross: An Asian Meditation on the Crucified Mind (London: SCM Press, 1976). 38 Kosuke Koyama, “The Crucified Christ Challenges Human Power,” in Asian Faces of Jesus, ed. R.S. Sugirtharajah (London: SCM Press, 1993), 149-162.
Dialogue between Alberione and Asian Traditions of the Spiritual Masters.