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In 1977, the center was renamed to ''Ecumenical Institute for Study and Dialogue'' (EISD), and set up as an autonomous body separate from the control of religious bodies and institutions.<ref name=autogenerated2 /><ref name=autogenerated4>[http://www.sundayobserver.lk/2003/07/13/fea08.html Online edition of Sunday Observer - Business<!-- Bot generated title -->]</ref> Although the primary focus was maintained on Buddhist-Christian studies and dialogue, a third additional division called ''Division of Studies of other Faiths and Ideologies'' was established in order to initiate studies in other religions.<ref name=autogenerated2 /> In addition to publishing books and papers on dialogue between Christianity and other religions, the EISD publishes the ''Dialogue'' journal on a quarterly basis, which was founded and edited by Lynn de Silva.<ref name="memoriam"/><ref name=autogenerated2 />
In 1977, the center was renamed to ''Ecumenical Institute for Study and Dialogue'' (EISD), and set up as an autonomous body separate from the control of religious bodies and institutions.<ref name=autogenerated2 /><ref name=autogenerated4>[http://www.sundayobserver.lk/2003/07/13/fea08.html Online edition of Sunday Observer - Business<!-- Bot generated title -->]</ref> Although the primary focus was maintained on Buddhist-Christian studies and dialogue, a third additional division called ''Division of Studies of other Faiths and Ideologies'' was established in order to initiate studies in other religions.<ref name=autogenerated2 /> In addition to publishing books and papers on dialogue between Christianity and other religions, the EISD publishes the ''Dialogue'' journal on a quarterly basis, which was founded and initially edited by Lynn de Silva.<ref name="memoriam"/><ref name=autogenerated2 />


===World Council of Churches Assembly at Nairobi===
===World Council of Churches Assembly at Nairobi===

Revision as of 05:35, 15 November 2008

Lynn Alton de Silva
de Silva in the 1970's
Born16 June 1919
Colombo, Sri Lanka
Died22 May 1982
Colombo, Sri Lanka
Cause of deathCardiac Arrest
Resting placeColombo, Sri Lanka
NationalitySri Lankan
Alma materUnion Theological Seminary in the City of New York (S.T.M), University of Birmingham (M.A), Serampore College (B.D.,Th.D)
Occupation(s)Methodist minister and Director of the Ecumenical Institute for Study and Dialogue
Known forBuddhist-Christian Dialogue
TitleReverend Doctor
SpouseLakshmi de Silva
ChildrenLahan Jayalath de Silva, Lalith Chrishantha de Silva, Shiromi Priyala Rodrigo and Shantha Asiri de Silva
Parent(s)John de Silva and Clara de Silva
RelativesSiblings: Fred de Silva, Roy de Silva, Denzil de Silva, Eric de Silva, Hugh de Silva and Pearl de Silva.
In-laws: Wimal Mendis, Lilamani Mendis, Jayasiri Mendis, Langanee Mendis, Srimathi Wijeratne, Cecili de Silva, Eunice de Silva, Annie de Silva and Christobell de Silva

Lynn Alton de Silva (16 June 1919 - 22 May 1982) was a Sri Lankan theologian and Methodist minister. He was founder and editor of one of the first theological journals on Buddhist-Christian encounter called Dialogue (1961 - 1981),[1][2] chief translator for the revision of the Old Testament of the Sinhalese Bible published as New Sinhala Bible (1973 - 1982), and director of the Ecumenical Institute for Study and Dialogue (formerly Study Center for Religion and Society) in Sri Lanka (1962 - 1982).[3][4] Lynn de Silva is considered to be the foremost Christian practitioner of Buddhist-Christian dialogue in Sri Lanka during his generation,[5] and considered a pioneer in the dialogue among Christians and Buddhists.[3][6][7][8][9][10][11][12][13][14][15][16][17] Lynn de Silva and his brothers Fred de Silva and Denzil de Silva are considered to be among the most significant Methodist writers during the period 1931 - 1964 in Sri Lanka.[18][19][20]

Lynn de Silva's book titled Buddhism: Beliefs and Practices in Sri Lanka (de Silva 1974) is widely cited in religious literature (e.g., [21][22][23][24][25][26][27]), and it was considered in the early 1980s to be unparalleled as an introduction to Buddhism in Sri Lanka.[3][28] His most notable contribution to theology is a book titled The Problem of the Self in Buddhism and Christianity (de Silva 1979) harv error: multiple targets (3×): CITEREFde_Silva1979 (help), in which he points out an age-old misconception held by Buddhists and Christians that the notion of an immortal soul is a biblical teaching.[10] This book is considered to be one of the classics in Buddhist-Christian dialogue, and it has become well known among those actively involved in this dialogue.[1] The book was included in John Hick's Library of Philosophy and Religion series.[29]

In addition to being the director of the Ecumenical Institute, de Silva was Executive President of the Presidium of the National Council for Religion and Peace in Sri Lanka (1979-1980), and he participated for twenty years in the dialogical and ecumenical activities of the World Council of Churches,[1] where he served as a member of the Committees of the World Council of Churches, which focused on the Christian approach to other faiths.[4] Works by de Silva includes books and articles, both theological and non-theological, in English and Sinhalese. In addition to his proficiency in English and Sinhalese, he was familiar with Greek and Hebrew, and literate in Pali.[4][30]

Family, Education and Career

Lynn de Silva was born to a Methodist family in Kurana, in Katunayake, Sri Lanka on 16 June 1919.[31] His father, John de Silva, was a Methodist minister,[32] and his mother, Clara de Silva, was a housewife. Lynn de Silva was the second youngest out of one sister: Pearl de Silva, and five brothers: Fred de Silva, Roy de Silva, Denzil de Silva, Eric de Silva and Hugh de Silva. Little is known about Lynn de Silva's childhood, except that he had a Christian upbringing, growing up under the influence of pious parents.[4][28] Lynn de Silva and three of his brothers -- Fred, Denzil and Roy -- grew up to become Methodist ministers.[32] Hugh de Silva died whilst studying to be ordained.

Education

Lynn and Lakshmi in the early 1950's

Before being accepted as a candidate for the Ministry, de Silva was a teacher from 1938 to 1942.[4] In 1942, he trained for the Ministry at the United Theological College in Bangalore, and entered active service to the Methodist Ministry in 1946.[4] He served as a Methodist minister in stations including Kollupitiya, Wellawatte, Kandy, Badulla, Galle, Kalahe, Mutwal and Seeduwa; he served a total of two years at the first two stations, half a year at Kandy, two years at Kalahe, three years at Mutuwal, and three and half years at Seeduwa.[31] In September 1950, de Silva was ordained as a Methodist minister.[33]

A few months after being ordained, Lynn de Silva married Lakshmi Mendis, on 3 February 1951,[34] at the Colpetty Methodist Church in Colombo. Toward the end of the year, Lynn and Lakshmi had their first son, Lahan Jayalath de Silva, on 16 November 1951.

Starting from the 1950s, de Silva pursued his tertiary education. He obtained a Bachelor of Divinity (B.D.) degree from Serampore College in India, a Master of Sacred Theology (S.T.M.) degree at the Union Theological Seminary in the City of New York, a Diploma in Buddhism with a specialisation in Theravada Buddhism from the Vidyalankara University in Sri Lanka, a Master of Arts (M.A.) degree from University of Birmingham in England, and a Doctor of Theology (Th.D.) degree from Serampore College.[4] He also took a study course in Mahayana Buddhism at the Vidyodaya University in Sri Lanka. During his studies, Lynn and Lakshmi had their second son, Lalith Chrishantha de Silva, on 16 September 1954.

Career

Lynn de Silva's pioneering work in Buddhist-Christian dialogue, and his work in Bible translation, began in the early 1960s, after he had completed his service at Seeduwa. In 1962, de Silva was appointed to serve the National Christian Council at the Study Centre for Religion and Society in Wellawatte, which later became the Ecumenical Institute for Study and Dialogue -- an important center for Buddhist studies.[33] It was shortly before starting work at the Study Center that Lynn and Lakshmi had their third child, Shiromi Priyala de Silva (later Rodrigo), on 3 September 1961.

Whilst managing the Study Center, de Silva was appointed co-translator of the Sinhala Bible Revision Committee in 1964.[35] The committee consisted of around 40 scholars, including Protestant and Roman Catholic clergy, Buddhist monks, and academics.[35] From 1964 to 1973, the committee focused on translating the Greek version of the New Testament of the Bible into Sinhalese.[35] In the same year in which de Silva started working with the translation committee, Lynn and Lakshmi had their last child and third son, Shantha Asiri de Silva, on 6 March 1964.

Lynn de Silva with his family in 1977, at his eldest son's wedding. (Left to right) Shantha, Lakshmi, Lahan, Peace, Lynn, Lalith and Shiromi

Around the age of fifty, in the late 1960s, de Silva experienced a severe heart attack.[4] During his recovery, Lakshmi managed the home, watched over his health, and moderated his appointments.[4] Furthermore, she guided the work at the Study Center by handling most of the administrative duties, organisation of conferences, and publication related tasks.[4] She continued to take these responsibilities even after de Silva's recovery, so that he could focus on his research, writing and travel.[4]

A painting by Lynn de Silva of his wife Lakshmi

From 1970 to 1971, de Silva lived in England with Lakshmi while he served the World Churches as William Paton Lecturer at Selly Oak Colleges in Birmingham.[34] While in England, de Silva was also a Visiting Lecturer in Asian Religions at University of Bristol.[4]

After his return to Sri Lanka, de Silva continued with Bible translation work, and he was appointed chief translator of the Old Testament into Sinhala in 1973.[35] Fr. Aloysius Peiris S.J. states the following in relation to de Silva's new position as chief translator:

His proficiency in his own mother-tongue coupled with his familiarity with Greek and Hebrew, as well as a thorough grounding in biblical theology, gave him an eminent position in the team that made the new Sinhala translation of the Bible. It was thanks to his ruthless criticism that many traditional Christian terms in Sinhala ... were eliminated from Biblical and liturgical use. He pointed out as nobody did before, such words when uttered in a Buddhist context, distort the Gospel message whilst doing violence also to the Sinhala language.[4]

Lakshmi de Silva also played an important role in the Bible translation work. After three months of training, she was appointed secretary of the translation committee.[34][35] Her role in the committee involved technical work such as proofreading, and clerical work such as typing and dealing with the press.[34] She possessed sufficient knowledge in Greek and Hebrew to be able to check the accuracy and consistency of the Bible translation, which she continued at a full-time capacity even after she had fallen ill towards the latter part of her life.[34] With the experience she had gained, Lakshmi compiled valuable material for use in future bible translations.[34] Although she possessed the skills necessary to become a scholar in her own right, she was content to take a back seat in order to support her husband's work.[34] She died in 1980, just over a year before the Sinhala Bible translation was completed.[34]

Lynn de Silva in the early 1980's with some of his family and extended family

Lynn de Silva's ecumenical responsibilities included membership in the Committees of the World Council of Churches (WCC) that focuses on the Christian approach to other faiths. In particular, he was a WCC committee member (Paris 1962, Geneva 1967 and 1973); a member of the working committee of the Division of World Mission and Evangelism (Mexico 1963, Zurich 1966 and Cantebury 1969); and member of the working committee on Dialogue with Faiths and Ideologies (DFI) since 1969.[36] Some of his other significant ecumenical activities were visits to Buddhist study centres in Germany, England and the U.S.A., and study tours of Buddhism in Burma, Thailand, Singapore, Hong Kong and Japan.[36][4]

Lynn de Silva's quest for unity stretched beyond his dialogue with Buddhists. He was among a group of people that led the movement for the "contextualisation and inculturation of the Gospel", and also among those who "advocated and struggled for Church Union in Sri Lanka".[28] After interracial riots in 1977 between the Sinhalese and Tamils, de Silva became deeply involved in issues of unity and reconciliation between the two cultures. He led a team of Sinhalese leaders for dialogue with the Tamils in Jaffna, and wrote articles on the history of the conflict as well as his analysis of it, in an effort to promote interracial understanding.[28] In 1979, de Silva was appointed to the Presidium of the National Council for Religion and Peace in Sri Lanka, where he was Executive President for one year.[36][4] Some of his other non-ecumenical activities included serving as Editor of the Methodist Witness and Suba Hasun Sinhalese journals, and the Christian News Bulletin journal.[28]

Lynn de Silva's interests included writing Sinhalese short stories (e.g., Premaoushadaya (de Silva 1952a) and Premaye Rahasa (de Silva 1952b)) and painting.[4] One of his paintings had appeared at an exhibit held at the Lionel Wendt Gallery in Colombo, Sri Lanka.[4]

History of Buddhist-Christian Relations in Sri Lanka

See also: Buddhism in Sri Lanka, Christianity in Sri Lanka, and Buddhism and Christianity

Ever since the 16th century, during colonisations of Sri Lanka by the Portuguese, Dutch and English, Christian missionaries had attempted to convert the Buddhist population into Christianity, with the general belief during this period being that there was nothing worthy of study in non-Christian religions.[37][38] In the early 19th century, this view started to change, into the conviction that every evangelist should have sound knowledge in Buddhism.[39] The most prominent Christian scholars supporting this conviction were Daniel John Gogerly, C. H. S. Ward and Robert Spence Hardy.[39]

Despite their conviction that knowledge in Buddhism was essential, their attitude towards Buddhism was still negative. Through their Polemical writings, they revealed their negative attitudes and beliefs that Buddhism was in error and that Christianity should replace Buddhism.[39] Such attitude antagonised the Buddhists, and eventually led to a national Buddhist movement, starting from controversies held at Baddegama (1865), Udanwita (1866) and Gampola (1871).[40] The last and most popular of these controversies was the historic debate Panadura Vadaya, held in Panadura (1873), between Rev. David de Silva and Migettuwatte Gunananda Thera. One of the rules of the debate was that Christians should try to prove that Buddhism is false, and vice versa.[41]

Gradually, this negative attitude between Buddhists and Christians started to change. The main influences responsible for the change in attitude included (1) more accurate knowledge of Buddhism than was available in the past; (2) interest in and appreciation for Buddhism shown by Western scholars such as Arthur Schopenhauer, who's philosophy was similar to that of the Buddha; (3) the book by Edwin Arnold titled The Light of Asia, which created a popular interest in Buddhism; (4) the Edinburgh Missionary Conference of 1910, which set the tone for a new Christian ecumenical movement; (5) missionary activities of Buddhists such as Anagarika Dharmapala in the West; and (6) the Tambaram Missionary Conference in 1938, where one of the main themes for discussion was Christian message in a non-Christian world.[42]

Perhaps the first Methodist missionary to practice this more positive attitude towards Buddhism was Rev. Stanley Bishop, who made his attitude evident in a book titled Gautama or Jesus (1907).[43] In the introductory chapter, Bishop states:

The apparently wide differences between the teachings of Gautama Buddha and of Jesus Christ have led many to suppose that there is very little in common between the two systems. Some have even been entrapped into the statement that Buddhist doctrine is in direct opposition to Christianity, or vice versa, and that there is no common ground upon which the Buddhist and the Christian may meet for mutual help. It is hard for anyone who is at all conversant with Buddhism to maintain the position so often adopted -- that the Christian has nothing to learn and all to teach. Neither statement is based on anything surer than ignorance....These pages are written in an attempt to show that although the Christian may receive much light and stimulus from the teaching of the Buddha, the Buddhist may receive from Christ what Gautama was never in a position to give.[44]

Another significant step towards dialogue between Christians and Buddhists was by Daniel T. Niles, in his book Eternal Life Now (1946).[45] The purpose of this book is twofold: (1) to convey the Christian message in the Buddhist context, by using terms such as anicca, dukkha, samsara, sarana, anatta, sila, samadhi, panna, and arahat, and (2) to convey Buddhist truths within the context of Christianity.[45]

With the resurgence of Buddhism after independence, the conviction grew even stronger for the need to consider Christianity in the light of a culture and heritage that is predominantly Buddhist, which led to an increased need for dialogue between the two religions.[46] Consequently, the Study Center for Religion and Society, which was later renamed to Ecumenical Institute for Study and Dialogue (EISD), was established in Colombo in 1951.[46][47] The center was initially managed by Rev. G. B. Jackson, and later directed by Lynn de Silva, whose focus was on Buddhist studies.[46]

Ecumenical Institute for Study and Dialogue

Main article: Ecumenical Institute for Study and Dialogue
File:EISD.jpg
The new Ecumenical Institute for Study and Dialogue building erected after Lynn de Silva's death, with funds that he had collected

Lynn de Silva was the director of the Study Center for Religion and Society from 1962. The center was organised into two divisions: Division of Buddhist Studies, and Division of Frontier Studies. The purpose of the former division is to promote study and research in Buddhism, while the purpose of the latter division is to explore the theological and social implications of the Christian faith in Sri Lanka.[48] The center was involved in successfully organising a number of dialogues, meetings and seminaries,[49] and it has become an internationally recognised center for study and dialogue with Buddhism, along with other ecumenical concerns.[50] Furthermore, the center was recognised in the 1970s and 1980's as one of the most active of all similar study centers worldwide.[51][29]

In 1977, the center was renamed to Ecumenical Institute for Study and Dialogue (EISD), and set up as an autonomous body separate from the control of religious bodies and institutions.[49][52] Although the primary focus was maintained on Buddhist-Christian studies and dialogue, a third additional division called Division of Studies of other Faiths and Ideologies was established in order to initiate studies in other religions.[49] In addition to publishing books and papers on dialogue between Christianity and other religions, the EISD publishes the Dialogue journal on a quarterly basis, which was founded and initially edited by Lynn de Silva.[3][49]

World Council of Churches Assembly at Nairobi

The assembly at Nairobi in 1975 of the World Council of Churches was an important milestone in the history of inter-religious dialogue. For the first time, representatives from five different faiths were present at the gathering, and the discussions were centered around the topic of inter-religious dialogue.[53]

At a session that emphasised "seeking community" with people of other faiths, cultures and ideologies, the presentations were driven by, as the former director of the WCC sub-unit Dialogue with People of Living Faiths and Ideologies (DFI) -- Stanley Samartha -- put it: "fear of losing the 'uniqueness' of Christ, fear of weakening the sense of 'mission', and the persistent fear of 'syncretism'".[53] Presentations at this session were marked by conflicting opinions between a group of European theologians and a group of Asian and African theologians, which resulted from the conflicting viewpoints between the theologies practiced by the two groups.[54] While the Europeans voiced their fear of inter-religious dialogue, the African and Asian participants called for a more definite endorsement of dialogue.[53]

In this debate, de Silva was one of the leading voices in the Asian viewpoint.[55][56] Along with Joshua Russell Chandran from India, de Silva provided the weightiest and theologically most influential contributions; Samartha notes de Silva's contribution as "one of the most powerful interventions in the Assembly in support of dialogue", and Carl Hallencreutz describes it as "the personal witness of an experienced theologian from Sri Lanka".[57]

In his speech to the general assembly at Nairobi, de Silva states that his concern was to alleviate the fear voiced by Europeans about dialogue which, he claims, arise in people who have not lived among people of other faiths.[58] Furthermore, he states that the spirituality of others can be shared without diminishing one's loyalty to one's own faith.[58] He maintains that dialogue is a safeguard against syncretism, not a temptation to syncretism, and that Asian Christians should overcome the obstacles that separate one religion from another, and seek to express the Christian faith in the thought-forms and life-forms of Asia.[58]

In a publication titled Freedom from Teutonic Captivity (Dialogue, New Series, Vol. 3, No. 1), de Silva shares his thoughts on the Nairobi debate, and he presents the significance of the debate as follows:

1. It revealed the strength of the Afro-asian solidarity in their commitment to dialogue; 2. it revealed more clearly than ever before that the Third World Churches will no longer tolerate being dictated to by the Western Churches; 3. it revealed their determination to break away from teutonic captivity and discover the Christ who "Frees and Unites" in the living context of Asian and African religions.

Death

A plaque dedicated to Rev. G. B. Jackson and Lynn de Silva located inside the EISD residential building

Lynn de Silva succumbed to cardiac arrest on 22 May 1982, while addressing the audience at a conference. The conference was organised by the National Christian Council on the theme "Jesus Christ, Life of the World".[4] Being the third and final speaker, he completed his discourse on 2 Timothy 3: 15–17, and he stood up again to answer a question from the audience; however, he was barely able to formulate a reply, and he sat back in his chair.[4] He died at the conference, at age 62, having continued to work until the end.

After Lynn de Silva's death, the EISD was directed by Rev. Kenneth Fernando, and currently (as of 2008) directed by Marshal Fernando. Fr. Aloysius Pieris S. J., who had been collaborating with de Silva since 1968, and who in partnership with de Silva had officially been responsible for editing the New Series of Dialogue, continued to work as editor of the journal after de Silva's death.[59] A sister-in law of Lynn de Silva, Langanee Mendis, who was trained by de Silva as his secretary after the death of his wife Lakshmi,[59] continues to work (as of 2008) as the Administrative Secretary at the institute. Mrs. Mendis is credited as being the main person responsible for the uninterrupted functioning of the institute after Lynn de Silva's death.[59] Furthermore, she was considered by Pieris in 2003 to be "a tower of strength [for the Ecumenical Institute] for well over 20 years".[52]

The Asian Theology of Lynn de Silva

Lynn de Silva gained an interest in Buddhism and its culture at an early stage in his ministry.[28] He believed that the credibility of Christianity depended on its ability to relate to Buddhism, which was the faith of the majority of the Sri Lankan population.[28] His objective was to develop a richer appreciation of the similarities between Buddhism and Christianity, in particular, to communicate the Christian message in a manner that the Sri Lankan culture understood, and to construct a theology that is focused towards the Buddhist cultural environment. To this end, he used Buddhist concepts to communicate Christian beliefs in a language understood from the Buddhist context, and he aimed at extending Christian theology with Buddhist concepts in order to gain a more thorough understanding of Christianity.[60] In his book The Problem of the Self in Buddhism and Christianity, de Silva states the following:

There is a growing body of opinion within Christianity that its theology is shop-soiled and needs drastic revision in order first, to re-root it in the basic biblical teaching, secondly, to bring it into harmony with new insights and modes of thought coming from other faiths, ideologies and modern science and thirdly, to relate it to social realities... What I have attempted is to help this process of transformation in Christian thinking. However, theological thinking in order to be meaningful and relevant must be contextual. The context of this book is Buddhism.[61]

To obtain the necessary background in Sri Lankan Buddhist practices, de Silva consulted reputed Buddhist monks and scholars, visited Buddhist places of worship, and consulted written sources on Sri Lankan Buddhism.[4] Although most of his studies were completed in English, he took a special effort to master Sinhalese and the Sri Lankan culture.[28] Furthermore, he became proficient in Pali, the language of the Buddhist scriptures.[28][4][30] His findings eventually led to his most popular work, the book titled Buddhism: Beliefs and Practices in Sri Lanka (de Silva 1974).[4][3] In the early 1980's, this book was considered unparalleled as an introduction to Buddhism in Sri Lanka, and also considered the most complete, thorough and sensitive book on Buddhism in Sri Lanka, resulting in it generally being recommended as a standard book on Buddhist practices in Sri Lanka, by professors and monks.[28][3]

Tilakkhana

Lynn de Silva believed that the construction of a theology that is focused towards the Buddhist cultural environment "must begin with living existential realities and not with metaphysical speculations", and that such a theology should attempt at understanding man's existence from concrete experiences common to mankind.[62] In Tilakkhana, or the three characteristics -- anicca, dukkha and anattā -- of all existence discovered by the Buddha in his diagnosis of the human predicament, de Silva finds the appropriate starting point for such a theology.[63]

Although Tilakkhana is a Buddhist concept, de Silva finds that Tilakkhana is not a concept alien to the Bible. In his search for Tilakkhana in the Bible, de Silva finds anicca and dukkha in a number of Biblical passages such as Psalms 90, that speak of the transitoriness, suffering, and anxiety of human life, which leads him to believe that "the polarity of conflict between being and the possibility of non-being that lies at the core of human existence, the mood of anxiety, the finitude and precariousness of man's life, is a familiar theme that runs through the Bible".[64] Furthermore, de Silva finds that although there is no systematic exposition of Tilakkhana in the Bible as found in Buddhist texts, the undertones of anicca, dukkha and anattā do occur together in the Bible.[62]

Anattā-Pneuma

In 1979, de Silva released his most outstanding contribution to Theology,[4] the book titled The Problem of the Self in Buddhism and Christianity (de Silva 1979) harv error: multiple targets (3×): CITEREFde_Silva1979 (help), which has since been cited extensively (e.g., [65][66][67][68][69]) and attracted reviews from international journals (e.g., [10][29][70]). In this book, de Silva compares the biblical notion of "the soul" (pneuma) or "the self", with the Buddhist doctrine of "no soul" (anattā) or "no self". Contrary to popular belief, de Silva shows that modern Christian scholarship does not support the notion of a soul as an immortal entity separate from the body.[10][3][4] He argues that such a misconception arose as a consequence of the translation of the Bible into Greek:

The idea of an immortal soul is certainly a firmly established traditional belief of Christians, but it is a belief that has entered Christian thinking through the influence of Greek Philosophy and is altogether alien to what the Bible teaches about the nature and destiny of man.... It can be confidently said that in the Bible, there is no notion of an immortal soul existing independently as an eternal, immutable, and perdurable entity, which inhabits the body and escapes it at death. It is this notion that Buddhism rejects in no uncertain terms, and on this point there is a fundamental agreement between Buddhism and biblical theology, so much so that it is possible to state the biblical view of man making use of Buddhist categories of thought.(de Silva 1979) harv error: multiple targets (3×): CITEREFde_Silva1979 (help)

Based on his observation, de Silva shows how the Buddhist doctrine of anattā is complementary to the Christian notion of personal identity -- pneuma.[10] He distinguishes that, while pneuma focuses on man as a relational entity, anattā focuses on man as an isolated entity. Furthermore, de Silva infers that if we do consider anattā to be real in Buddhism or Christianity, pneuma must also be real for Nibbāna or the Kingdom of God to be a positive ideal.[10] In conclusion, de Silva proposes the compound notion anattā-pneuma as a solution for the problem of the self in Buddhism and Christianity; this new notion, he states, conforms with the anattā Buddhist-Christian belief in the non-existence of an immortal soul inhabiting the body, but also lays more emphasis on social relationships by means of pneuma.[70]

In his review of de Silva's book The Problem of the Self in Buddhism and Christianity, Joseph Kitagawa argues that de Silva is too narrow in his analysis of the anatta doctrine; he claims that a better analysis would have been for de Silva to take into consideration the broader implication of the anattā doctrine, and to challenge the very basis of Greek philosophy which had influenced much of Christian theology.[29] Furthermore, Kitagawa argues that de Silva could have entertained the possibility that Theravada Buddhism might look for Ultimate Reality more readily in the Mahayana Buddhist tradition, rather than turning towards Christianity.[29] In Donald Mitchell's analysis of the same book by de Silva, he states that a better framework for dialogue with Hindu traditions could be allowed if de Silva considered an expanded hermeneutical circle that includes a more positive notion of soul that is compatible with the biblical understanding of man.[10] By doing so, Mitchell argues, de Silva would be able to "include inherently valuable insights from the Christian tradition on the nature of man".[10]

Salvation

With his inclusivistic view on religion in the early stages of his career, Lynn de Silva believed that salvation does not only apply to Christians, but also to other religions. He maintains that while Christians can use Christ as their means for salvation, other religions can use their own means for salvation:

This does not mean that only those who consciously acknowledge the Lordship of Jesus Christ as known in history will be saved and all others will be lost eternally. The Christ-event is the classic instance of salvation, but not the exclusive event in history through which God has mediated his salvation to mankind. The other events, although they do not measure up to the classic event, are in no way insufficient means of salvation. Each event, like the Christ event, is a promise and guarantee of the salvation that is to be in the end-time.(de Silva 1967b)

Later in his life, de Silva developed more of a pluralistic view on religion, believing that neither of the two religions is superior to the other. This change of view is evident in his posthumously published article Buddhism and Christianity Relativised, in volume 9 of the Dialogue journal.[1]

In Tilakkhana, de Silva finds a foundation for a constructive dialogue with Buddhists, regarding the role of Jesus as saviour in Christianity.[71] Buddhists overcome Tilakkhana by turning attention away from the self and focusing their attention towards anattā; therefore, the ultimate goal to which Buddhism is directed towards -- Nibbana -- can be achieved by self effort.[72] This, de Silva believes, is one of the "deepest dilemmas in Buddhism", leading him to ask the question "What is the self that denies the self and at the same time asserts that it alone can save the self?".[72] He infers that "to deny the self and to affirm self-sufficiency is a contradiction".[72]

He argues that it is the Bible that takes the anattā characteristic of Tilakkhana seriously. With Jesus as saviour, de Silva believes a perfect solution for man's tragic condition in Tilakkhana can be found in Christianity; in particular, he shows that the role of Jesus as saviour supports his conviction that a person cannot save himself through self effort.[72] He goes on to say that by emphasising the anattā characteristic, Christians could make an attempt to convince Buddhists of the necessity of divine help in attaining Nibbana.[72]

Despite doctrinaire Buddhists' claims, de Silva shows that the need for a saviour has found expression in Buddhism in numerous ways. By examining his own culture, de Silva goes on to show that the majority of lay Buddhists in Sri Lanka view the Buddha as a living saviour, who is able to confer blessings to mankind.[73]

In her Ph.D. thesis containing a chapter on de Silva's work, Damayanthi Niles claims that there is a problem with de Silva's argument in relation to salvation, in that it "reconciles the exclusive Christ-event and the inclusive vision of God's salvific plan purely on Christian terms", and that it does not take the "religious visions and commitments of other faiths seriously".[74] Furthermore, she argues that de Silva's understanding of salvation, as found in his paper Non-Christian Religions and God's Plan of Salvation (de Silva 1967b), borrows a religious idea from other religions and uses the idea to make Christianity more palatable to other religions and to Christians sensitive to pluralism.[74]

Anattā and God

Lynn de Silva shares John Hick's view that although different religions use different concepts such as God and Buddha, all these concepts refer to the same Ultimate Reality.[75] Regarding this commonality between religions, de Silva writes:

Man is related to a power or reality 'above' or 'beyond' himself, i.e., beyond his material life. This reality is referred to in different religions as Brahma, Allah, 'Buddha'--life, or even Nirvana. Religion is therefore an expression of man's relation to the limits of his own existence. That ultimate frontier of human existence, in whichever way religions may conceive it, is what the word 'God' signifies.[76]

He acknowledges that the Buddhist way for obtaining peace and insight without the need for belief in God constitutes a "novel and powerful challenge to Christianity".[77] However, he maintains that the concept of God could still become a fruitful area for dialogue with Buddhism.[78] For such dialogue to take place, he argues that a reorientation of Christian thought about God is necessary, in order to eliminate some of their base notions of God and to help them come to a more thorough understanding of what they mean by "God".[78]

In relation to the place of "God" in Buddhism, de Silva contributed to the development of the Dharma-God idea, in which what the Buddha rejected is interpreted as being the notions that were considered during the Buddha's generation to be associated with God, rather than the Ultimate Reality that the term "God" or "Brahman" signified.[79] He states the following in regards to the concept of Dharma (or Dhamma) in Buddhism:

Whatever alternative we accept, we would see that both point to the same object that religious worshippers have found, namely, a supreme Being in whom the highest ideals are acknowledged and actualized. If there is nothing beyond the Dhamma, then the Dhamma must be that supreme Being.[80]

His main contribution towards overcoming the incompatibility between Buddhism and Christianity in regards to the concept of God is in arguing that an understanding of the Biblical treatment of anattā can find a place for "God" in Buddhism.[78][72] In particular, he argues that Christianity carries the concept of anatta into its logical conclusion, and that "it is in relation to the reality of God that the reality of anatta can be meaningful".[72]

Thanatology

In the last few years before his death, de Silva focused his study towards the study of human death, i.e., the field of Thanatology. His quest was motivated mainly by the death of his wife Lakshmi in December 1980, but also by his curiosity about the meaning of resurrection.[4] With this frame of mind, de Silva studied the beliefs and practices of people with respect to death, such as the phenomenon of mediums, with help from Buddhist exponents of reincarnation.[4] Although traces of his findings were found in his last writings, de Silva died before completing his study, in May 1982.[4] His last findings were published posthumously by his friend and colleague, Fr. Aloysius Pieris S.J., in the paper Buddhism and Christianity Relativised, in volume 9 of the Dialogue journal.

In this paper, de Silva talks about "Life Beyond Death", and writes that theologians should not ignore data about the Parapsychology. He urges that evidence about the paranormal is compelling, and that it is a field that merits careful study. Regarding Purgatory, de Silva states in this paper that the Hindu/Buddhist view that Ultimate Reality is reached through a process of purification through liberation from self and elevation to stages of spiritual development, is more acceptable than the belief in a single life on earth and an everlasting hell or heaven after death. Furthermore, he insists that the Hindu/Buddhist view conforms to modern theological as well as psychical research. In agreement with the Hindu/Buddhist view, de Silva regards Purgatory to be a place of cleansing, which ultimately makes a person ready for eternal life in Heaven:

We need to purge the doctrine of Purgatory of its traditional imagery and restate the truth underlying it. Basically, purgatory symbolizes the process of purging the distoring elements in a person; it is a process of cleansing by which a person is fitted for his ultimate destiny. The kind of "suffering" as a penality for wrongs done, but as a painful surrender of the ego-centered self, the losing of self, the discovery that one is anattā in the process of finding one's true being. Purgatory is a process of spiritual death and rebirth, of progressive sanctification, a process which begins in this very life.

In his final Dialogue journal publication Reflections on Life in the Midst of Death, de Silva explains that it is sin which has created the illusion of self in man, and that it is this illusion that drives man towards self-possession and selfishness. He states that belief in self alienates man from Ultimate Reality as well as from one another, giving rise to dukkha or feelings of despair, emptiness and meaninglessness, when man is in the midst of death. He stresses on the importance of love in overcoming this clinging to self, and maintains that love is, by nature, non-selfish and involves responsibility and venturing beyond one's own interests:

Separation which is the result of sin can be overcome according to the Christian understanding, only by love, for love is the reunion of life with life, the reconciliation of the self with God and with itself. Love transforms death into meaningful destiny...when we love someone, we do not merely love him but we love the love that is in him and this is eternal life in action. Such love has an eternal quality. Nothing can destroy it. Love is stronger than death.

Tissa de Alwis, in his Th.D. thesis studying the works of Lynn de Silva, argues that "de Silva's attempt to harmonise Rebirth, Purgatory, and an intermediate state, which is a kind of a continuum in which one passes from a near state of annihilation to the closest union with God, is inconsistent with the radical picture of Biblical anatta"; furthermore, de Alwis states that de Silva "fails to define lostness in the final sense and slides into an unrestricted universalism".[81]

Positions and Ecumenical Activities

According to (Pieris S.J. 1982), Lynn de Silva's professional activities, positions and responsibilites were the following.

Positions and Responsibilities

  • Superintendent Minister in Circuits in the Methodist Church
  • Manager of fourteen schools
  • William Paton Lecturer, Selly Oak Colleges, Birmingham, England 1970 – 71.
  • Visiting Lecturer in Asian Religions, University of Bristol, England, 1970 –71.
  • Co-translator of the Bible into Sinhalese 1964-1973
  • Chief Translator of the joint Protestant-Roman Catholic translation of the Bible into Sinhalese, 1973-1982.
  • Member of the Committee on Research of the Senate of Serampore College, responsible for the M.Th, and D.Th. degrees.
  • Appointed to the Residium of the National Council for Religion and Peace (an Inter-religious organisation), and Executive President in 1979-80.
  • Editor, Methodist Witness Christ News Bulletin.
  • Director, Study Centre (later Ecumenical Institute for Study and Dialogue 1962-1982.
  • Elected member of the working committee of the Division of World Mission and Evangelism (DWME) of the World Council of Churches in 1962. Re-elected in 1963 and 1968.
  • Appointed member of the Unit of Committee of the World Council of Churches and the Working Committee on Dialogue-with Faiths and Ideologies (DFI) of the WCC in 1969.

Ecumenical Activities

  • 1961—Consultation on Buddhist-Christian Encounter, Rangoon.
  • 1962—WCC Central Committee, Paris.
  • 1963—WCC Division of World Mission and evangelism (DWME) Mexico.
  • 1966—Working Committee of the WCC, DWME, Zurich.
  • 1966—Consultation on Study Centres, organized by the WCC, Kandy.
  • 1967—WCC Central Committee, Geneva.
  • 1969—Department of Studies in Mission and Evangelism of the WCC, Canterbury.
  • 1970—DFI Consultation on Dialogue with Men of Living Faiths, Beirut.
  • 1971—DFI, Study Centre Directors Consultation, Hong Kong.
  • 1971—British Methodist Conference, England.
  • 1973—DFI Meeting Athens.
  • 1973—WCC Unit I Committee and Central Committee, Geneva.
  • 1974—Conference of the DFI on Towards World Community, Colombo.
  • 1974—International Association for Mission Studies, Frankfurt (chief Co-ordinator and Chairman for section on Buddhism).
  • 1974—WCC Unit I Committee, Berlin.
  • 1975—Fifth Assembly of the WCC, Nairobi.
  • 1976—Ecumenical Association of Third World Theologians, Dares Salaam, Tanzania.
  • 1976—Committee of Research of the Senate of Serampore College, Madras.
  • 1977—DFI Consultation on Dialogue in Community, Chiang Mai, Thailand.
  • 1977—DFI Consultation on Religious Dimensions in Humanity’s Relation to nature, Colombo.
  • 1978—DFI Working Committee, Trinidad.
  • 1978—Dialogue Working Group organized by the Church of Sweden Mission, Jerusalem.
  • 1979—Asian Theological Conference, Wennappuwa, Sri Lanka.
  • 1980—DFI Working Group, Budapest, Hungary.
  • 1980—Conference on Buddhist-Christian Renewal and the Future of Humanity, sponsored by the University of Hawaii Department of Religion, the Council of Churches and the Hawaii Buddhist Council, Hawaii.
  • 1980—Consultation on the Theological Basis for Peace with Justice of the Asian Christian Peace Conference, Colombo.
  • 1980—WCC Consultation on the Role of Study Centers, Singapore.
  • 1981—DFI meeting, Bali Indonesia.
  • 1982—CCA meeting in Singapore, to plan a CCA dialogue program for the next few years.

Publications

Books

  • de Silva, Lynn A. (1950), Purana Darshanaya (Sinhalese), Colombo, Sri Lanka: M.D. Gunasena
  • de Silva, Lynn A. (1961), Lukge Subaranchi Pradipaya (Sinhalese), Colombo, Sri Lanka: Committee for Publication of Christian Literature
  • de Silva, Lynn A. (1964), Creation, Redemption and Consummation in Buddhist and Christian Thought, Chiang Mai, Thailand: Thailand Theological Seminary
  • de Silva, Lynn A. (1968), Reincarnation in Buddhist and Christian Thought, Colombo, Sri Lanka: Christian Literature Society, ISBN B0006C3NP6 (ASIN:Amazon) {{citation}}: Check |isbn= value: invalid character (help)
  • de Silva, Lynn A. (1974), Buddhism: Beliefs and Practices in Sri Lanka, Colombo, Sri Lanka: Wesley Press, ISBN B0000CQC8X (ASIN:Amazon) {{citation}}: Check |isbn= value: invalid character (help)
  • de Silva, Lynn A. (1979), The Problem of the Self in Buddhism and Christianity (Second Ed.) [First edition published by the Study Center for Religion and Society, Colombo, 1975], London: Macmillan Press, ISBN 0333236602
  • de Silva, Lynn A. (1980), Lakdiva Pariharaika Buddhagama (Sinhalese), Colombo, Sri Lanka: Ecumenical Institute for Study and Dialogue

Book Chapters

  • de Silva, Lynn A. (1967a), Singh, Herbert Jai (ed.), "Buddhist-Christian Dialogue", Inter-Religious Dialogue, Bangalore: The Christian Institute for the Study of Religion and Society
  • de Silva, Lynn A. (1971), Samartha, Stanley J. (ed.), "Some Issues in Buddhist-Christian Dialogue", Dialogue Between Men of Living Faiths: papers presented at the consultation held at Ajaltoun, Lebanon, March 1970, Geneva: WCC: 47–58
  • de Silva, Lynn A. (1975), Brown, David A. (ed.), "[Contributed material to chapter on Buddhism]", A Guide To Religions, S.P.C.K. and United Society for Christian Literature for the Theological Education Fund: 123–154, ISBN 9780281028498
  • de Silva, Lynn A. (1976), Elwood, Douglas J. (ed.), "The Problem of the Self in Buddhism and Christianity", What Asian Christians are Thinking: A Theological Source Book, Quezon City: New Day Publishers of the Christian Literature Society of the Philippines: 105–118
  • de Silva, Lynn A. (1976), Anderson, Gerald H. (ed.), "Sri Lanka: Theological Construction in a Buddhist Context", Asian Voices in Christian Theology, Maryknoll: Orbis Books: 37–52, ISBN 0883440164
  • de Silva, Lynn A. (1978), Amirtham, Samuel (ed.), "An Existential Understanding of the Doctrine of Creation in the Context of Buddhism", A Vision for Man: Essays on Faith, Theology and Society : in honour of Joshua Russell Chandran, Madras: Christian Literature Society: 78–91
  • de Silva, Lynn A. (1979), Carter, John Ross (ed.), "Christian Community within Communities", Religiousness in Sri Lanka, Colombo: Marga Institute: 273–300
  • Samartha, Stanley J. and de Silva, Lynn A., ed. (1979), Man in Nature: Guest or Engineer? A Preliminary Enquiry by Christians and Buddhists into the Religious Dimensions in Humanity's Relation to Nature, Colombo, Sri Lanka: The Ecumenical Institute for Study and Dialogue [in cooperation with the WCC, Geneva], pp. 16–23{{citation}}: CS1 maint: multiple names: editors list (link)
  • de Silva, Lynn A. (1980), Fabella, Virginia (ed.), "Christian Reflection in a Buddhist Context", Asia's Struggle for Full Humanity: Towards a Relevant Theology : papers from the Asian Theological Conference, January 7-20, 1979, Wennappuwa, Sri Lanka, Maryknoll, New York, U.S.A.: Orbis Books: 96–107, ISBN 0883440156
  • de Silva, Lynn A. (1980), Francis, T. Dayananda (ed.), "Dialogue in the Context of Sri Lanka Buddhism", New Approaches to Interfaith Dialogue, Uppsala: Church of Sweden Mission: 89–102
  • de Silva, Lynn A. (1982), Jathanna, Constantine D. (ed.), "The theological significance of people of other faiths", Dialogue in community: essays in honour of Stanley J. Samartha, Mangalore: Karnataka Theological Research Institute: 31–45
  • de Silva, Lynn A. (1992), Francis, T. Dayananda and Balasundaram, F. J. (ed.), "Dialogue in the Context of Sri Lanka Buddhism", Asian expressions of Christian commitment: a reader in Asian theology, Madras: Christian Literature Society: 394–406{{citation}}: CS1 maint: multiple names: editors list (link)

Papers

  • de Silva, Lynn A. (1952a), Premaoushadaya (Sinhalese), Colombo, Sri Lanka: Liberty Press
  • de Silva, Lynn A. (1952b), Premaye Rahasa (Sinhalese), Colombo, Sri Lanka: Salvation Army Press
  • de Silva, Lynn A. (1957), Deva Vishvasaya (Sinhalese), Colombo, Sri Lanka: Committee for the Publication of Christian Literature
  • de Silva, Lynn A. (1957), Belief in God, Colombo, Sri Lanka: Committee for the Publication of Christian Literature
  • de Silva, Lynn A. (1961), Than, U. Kyaw (ed.), "The Biblical Understanding of Man and of Man in Society in Relation to Buddhism", A Consultation on Buddhist-Christian Encounter, Rangoon [Reprinted in Cyclostyled form by Study Center, Sri Lanka, 1964]{{citation}}: CS1 maint: location (link)
  • de Silva, Lynn A. (1961), Than, U. Kyaw (ed.), "The Christian Solution to the Problem of Man in Relation to Buddhism", A Consultation on Buddhist-Christian Encounter, Rangoon [Reprinted in Cyclostyled form by Study Center, Sri Lanka, 1964]{{citation}}: CS1 maint: location (link)
  • de Silva, Lynn A. (1964), Bauddha Jatika Balavegaya and the Search for the Historical Jesus, Colombo, Sri Lanka{{citation}}: CS1 maint: location missing publisher (link)
  • de Silva, Lynn A. (1966), Why can't I save myself? The Christian Answer in Relation to Buddhist Thought, Colombo, Sri Lanka: The Christian Study Centre
  • de Silva, Lynn A. (1967b), Hayward, Victor E. W. (ed.), "Non-Christian Religions and God's Plan of Salvation", Study Encounter, 2, 3, WCC: 61–67
  • de Silva, Lynn A. (1967c), Hayward, Victor E. W. (ed.), "Relevant Areas of Dialogue with Buddhists", Study Encounter, 2, 3, WCC: 79–80
  • de Silva, Lynn A. (1967d), "The Buddhist challenge and the Christian response", Logos, 2, 8, Ecumenical Institute for Study and Dialogue: 1–16
  • de Silva, Lynn A. (1968), Potter, Philip (ed.), "Good News of Salvation to the Buddhist", International Review of Missions, 288, 57, WCC: 448–458
  • de Silva, Lynn A. (1969), The Cross and the Bodhi Tree, Wesley Press
  • de Silva, Lynn A. (1970), Why believe in God? The Christian Answer in Relation to Buddhism, Colombo, Sri Lanka: The Christian Study Centre
  • de Silva, Lynn A. (1971), Small, Walter J. T. (ed.), "Encounter with Buddhism", A History of the Methodist Church in Ceylon, Colombo, Sri Lanka: 570–579
  • de Silva, Lynn A., ed. (1972), Dialogue Between Men of Living Faiths: statements by Buddhists, Hindus, Christians, Muslims, Colombo: Wesley Press, for the Study Center
  • de Silva, Lynn A. (1975), Brown, David A. (ed.), "Buddhism", A Guide To Religions: Study Guide No. 12, London: S.P.C.K.
  • de Silva, Lynn A. (1976), Peton, David M. (ed.), "Dialogue [Part of a talk delivered at the Fifth Assembly of the World Council of Churches, Nairobi]", Breaking Barriers, London: S.P.C.K.
  • de Silva, Lynn A. (1977), "Dialogue: A Matter of Necessity [Also in French as: "Le dialogue n'est plus un choix, Mais Une Necessite", in Volume 3 of Mensuel]", One World, 23, Colombo, Sri Lanka: WCC: 10–11
  • de Silva, Lynn A. (1979), Emergent Theology in the Context of Buddhism, Colombo, Sri Lanka: Ecumenical Institute for Study and Dialogue
  • de Silva, Lynn A. (1980), Elwood, Douglas J. (ed.), "Emergent Theology in the Context of Buddhism", Asian Christian Theology: Emerging Themes, Philadelphia: Westminister Press: 220–238
  • de Silva, Lynn A. (1982), "Reflections on Life in the midst of Death [Presented at Department of Faiths and Ideologies (DFI) of the World Council of Churches in Bali, Indonesia in December 1981]", Dialogue, 1, 10, Colombo, Sri Lanka: Ecumenical Institute for Study and Dialogue: 4–17
  • de Silva, Lynn A. (196?), "Buddhism and Christianity", Encyclopedia of Buddhism, Sri Lanka: ??? {{citation}}: Check date values in: |year= (help)CS1 maint: year (link)
  • Corless, Roger J. and de Silva, Lynn (1992), "Christians Learning About Buddhist Neighbors [Published posthumously]", Occasional Paper #6, U.S.A.: Office of Ecumenical and Interfaith Relations, Presbyterian Church{{citation}}: CS1 maint: multiple names: authors list (link)

Newspaper and Magazine Articles

  • de Silva, Lynn A. (October 5, 1971), "Dialogue Between Faiths", The Ceylon Daily, Sri Lanka{{citation}}: CS1 maint: year (link)
  • de Silva, Lynn A. (March 26, 1978), "Many Mansions", The Sunday Observer, Sri Lanka{{citation}}: CS1 maint: year (link)
  • de Silva, Lynn A. (September–October 1981), "Glimpses of life beyond death", The Ceylon Churchman, Sri Lanka{{citation}}: CS1 maint: date format (link) CS1 maint: year (link)

Dialogue Journal

Following is a list of editorials and article edits in the Dialogue journal by Lynn de Silva.[4]

Old Series (September 1961 – April 1973)

Title Number Page Month Year
From Diatribe to Dialogue (Editorial) 1 1 September 1963
Comments and Criticisms on Dr. K.N. Jayathilake's article "Can the Buddhist Theory of Rebirth be Proved" 1 14 September 1963
Mexico 1963 (Editorial) 2 23 January 1964
B.J.B. and the Search for the Historical Jesus (letter) 2 38 January 1964
Living on the Christian–Buddhist Frontier (Editorial) 3 45 June 1964
The Problem of Suffering: The Christian Answer in the Light of Buddhist Thought 4 75 October 1964
The Gospel in Relation to the Buddhist view of History 5 110 February 1965
The Problem of the Self – The Christian Solution in Relation to Buddhist Thought 6 123 July 1965
The Look in the Eye (Editorial) 7 139 November 1965
"The Girl was Born" 8 180 March 1966
The Validity of Empirical Evidence in Reincarnational Stories 8 182 March 1966
Biogenesis versus Reincarnation 8 185 March 1966
Is Buddhism Atheistic? 9 193 July 1966
How do we know God? 9 199 July 1966
Is God a Person? 9 202 July 1966
Re-birth — The Critic's Reply 9 206 July 1966
Alternate Theories to the Theory of Reincarnation 9 209 July 1966
Beyond Tolerance (Editorial) 10 213 November 1966
Christian Religions and God's Plan of Salvation 11 246 April 1967
Pistis and Saddhā 12 281 September 1967
The Christian Attitude to Buddhism 13 7-12 December 1967
Christian Attitude to Buddhism: A Reply 13 19-24 December 1967
Faith and Authority (Editorial) 14 317 February 1968
Three Open Letters to the Chairman of the Buddhist Symposium: on Faith, Authority & Omniscience 15 91 July 1968
Towards an Indigenous Theology (Editorial) 16 29 November 1968
The Doctrine of Creation 16 31 November 1968
A Parable (Editorial) 17 54 March 1969
Gautama's Search for the Ultimate (God) 17 63 March 1969
Dharma as the Ultimate Reality 17 67 March 1969
Buddhism, Christianity and the Death of God 18 76 August 1969
Theistic Development in Buddhism 19 85 December 1969
Dialogue and Mission 20,21 95 June 1970
Dialogue and Mission 20,21 107 June 1970
"Beirut" over Radio Ceylon 22 132 October 1970
Worship of the Buddha Image 25 167 December 1972
Relic Worship and the cult of the Bodhi Tree 26 195 December 1972

New Series (January 1974 – January 1981)

Title Volume Number Page
What is Dialogue (Editorial) 1 1 1
The Debate of the Century: The Panadura Vade 1 1 17
HolyWorldlines (Editorial) 2 1 1
The Meaning of Religion in Sri Lanka Today: A Christian View 2 1 12
Can the Mind Exist apart from the Brain? 2 2 76
Anattā and God 2 3 106
Freedom from Teutonic Captivity (Editorial) 3 1 1
Concord (Editorial) 3 2 43
Turn to "Community" as the Focus for Dialogue 4 1,2 1
The Understanding and Goal of Dialogue 4 1,2 3
Proselytism 4 1,2 37
Religious Dimensions in Humanity's Relation to Nature (Christian Scriptural Insights) 5 1 19
Rethinking Theology in the Context of Buddhism 6 1,2 53
Living in a Pluralistic World (Editorial) 6 3 83
Every Religion has Its Jealousies (Editorial) 7 1 1
Monks and the Asian Reality (Editorial) 7 2 47
Dialogue Creative Transformation 8 1,2,3 1
Buddhism and Christianity Relativised 9 1,2,3 73
Reflections on Life in the Midst of Death 10 1 4

Lynn de Silva as Subject

  • de Alwis, Tissa Brian (1982), "Christian-Buddhist Dialogue in the Writings of Lynn A. de Silva", Th.D. Thesis, Andrews University, U.S.A.: University Microfilms International
  • Dornberg, Ulrich (1992), "Lynn A. de Silva", Searching through the crisis : Christians, contextual theology and social change in Sri Lanka in the 1970s and 1980s, Colombo: Center for Society and Religion: 137–140
  • Balasundaram, Franklyn J. (1994), The prophetic voices of Asia, 2, Colombo: Center for Society and Religion: 107–115 {{citation}}: Missing or empty |title= (help)
  • Höhensteiger, Petrus (1998), Mit Buddha und Christus auf dem Weg (an anthology of six major writings of Lynn de Silva), Freiburg i.Br.: Herder {{citation}}: Missing or empty |title= (help)
  • Niles, Damayanthi Mercy Arulratnum (1998), "Religion and the Christian Faith in South Asia: A Critical Enquiry into the Writings of Hendrik Kraemer, Lynn de Silva & M. M. Thomas with Regard to the use of Understandings of Religion in the Theological Task", Ph.D. Thesis, University of Chicago, U.S.A.: University Microfilms International: 50

References

  1. ^ a b c d Schmidt-Leukel :Template:De icon, Perry (2003), "Buddhism and Christianity: Antagonistic or Complementary?", Studies in World Christianity, 9 (2): 265–279 {{citation}}: Check |last= value (help)
  2. ^ Fr. Aloysius Peiris S.J. became co-editor when the journal started its New Series in 1974.
  3. ^ a b c d e f g "Lynn A. de Silva (1919-1982)", Buddhist-Christian Studies, 3, Hawai'i, U.S.A.: University of Hawai'i Press: 157–158, 1983
  4. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab Pieris S.J., Aloysius (1982), "Rev. Dr. Lynn A. de Silva: A Tribute", Dialogue, 9, Ecumenical Institute for Study and Dialogue: 1–3
  5. ^ At least one source refers to Lynn de Silva as the foremost practitioner of Buddhist-Christian dialogue in Sri Lanka during his generation, and numerous other sources refer to Lynn de Silva as one of the pioneers of Buddhist-Christian dialogue in Sri Lanka and in the world. Some of the sources that indicate de Silva's standing in the Buddhist-Christian interfaith community are the following. (1) In his Th.D. thesis (de Alwis 1982, pp. 29) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help), de Alwis states the following in his discussion of the Nairobi debate in 1975 on interfaith dialogue: "It is in this context that we must take note of the contribution made by Lynn A. de Silva, who was one of the leading voices for the Asian viewpoint". Furthermore, de Alwis makes the following statement, in relation to the dialogue that was taking place since 1963 between Buddhists and Christians in Sri Lanka: "Not only is De Silva the foremost Christian leader in this dialogue..."(de Alwis 1982, pp. 34) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help). (2) In (Schmidt-Leukel 2006, pp. 81), Schmidt-Leukel Template:De icon states: "...Such issues were crucial themes in Japan as well as in Sri Lanka in the early 1960s when the contemporary inter-religious dialogue with Buddhism was formed. Pioneer dialogues took place between Lynn de Silva and Buddhist leaders in Sri Lanka"; moreover, in (Schmidt-Leukel 2005), Schmidt-Leukel refers to Lynn de silva as "one of the great pioneer of Buddhist Christian dialogue." (3) The Buddhist-Christian Studies journal (Buddhist-Christian Studies 1983, pp. 157) states: "Undoubtedy the leading promoter of Buddhist-Christian dialogue in Sri Lanka during his generation, Lynn de Silva is an important contrast to the hostility that marked Buddhist-Christian relations a century earlier". (4) In (Ariarajah 1991, pp. 132), under the section titled "Dialogue Affirmed --- Kandy 1967", Ariarajah states: "Kandy marked a new departure regarding relationships between Christianity and other faiths." which he immediately follows with the footnote: "...Among those who presented the main papers were Kenneth Cragg, Lynn de Silva, and J. Blauw". (5) In (Mitchell 1980, pp. 543), Mitchell states: "Dr. de Silva as Director of the Study Center for Religion and Society at Colombo is one of the foremost Christian practitioners of the dialog with Buddhists". (6) In (England 1988, pp. 55), under the section titled "Dialogue as mutual exploration", England states: "...The significant difference here is that the historical and religious experience of a particular people is both respected and received, and creative Christian response is made in pastoral dialogue with that experience and in mutual learning. Among those who have led in this field have been Paul Devanandan (1901-1962) and Stanley Samartha - India, Doi Masatoshi (1907-) - Japan, Lynn de Silva (d. 1982) and Aloysius Pieris - Sri Lanka". (7) In (Dyrness 1990, pp. 132), Dyrness states: "Sri Lanka has a unique history and exhibits perhaps the purest form of Buddhism in Asia. Recent interaction with this tradition has thrown interesting light on the theology of the person. A Methodist theologian, Lynn A. de Silva, was among the first to probe deeply in this tradition and to demonstrate a more serious interaction with Scripture". (8) In (Ford, David and Muers, Rachel 2005, pp. 691, 692), Ford et. al. state "A number of East Asian and South Asian theologians have engaged in theological dialogue with Buddhism as a means of reinterpreting Christian faith in the thought forms of their cultures. Among the most articulate are Seiichi Yagi, Masaaki Honda, and Lynn A. de Silva". (9) In her Ph.D. thesis (Niles 1998, pp. 64) harv error: multiple targets (2×): CITEREFNiles1998 (help), Niles states "There is no question that de Silva is as fine a scholar of Buddhism as Kraemer is of Islam,...". (10) In (Yong 2008, pp. 82), Yong states the following in regards to how Buddhist-Christian dialogue has called into question basic theistic assumptions of non-Buddhist religions, because of the non-theistic Buddhist worldview: "At the forefront here are people such as Lynn de Silva, Michael Von Brock, Perry Schmidt-Leukel, John P. Keenan, and others". (11) In (Veilleux 1985), Veilleux refers to Lynn de Silva as a "pioneer of Dialogue in Sri Lanka" along with Aloysius Pieris. (12) In (Lai 2001), Lai et. al. refer to Lynn de Silva and Aloysius Pieris as the most important dialogue partners in Sri Lanka over the past four decades. (13) In (England 2002), England states the following: "Notable among Asian theologians in this period are Paul Devanandan and D.S. Amalorpavadas (India), Lynn de Silva and Yohan Devananda (Sri Lanka)".
  6. ^ Schmidt-Leukel, Perry (Ed.) (2006), Buddhism, Christianity and the Question of Creation: Karmic Or Divine?, Ashgate Publishing, p. 81, ISBN 0754654435
  7. ^ Schmidt-Leukel, Perry (Ed.) (2005), Buddhism and Christianity in Dialogue (The Gerald Weisfeld Lectures 2004), SCM Press: 12 {{citation}}: Missing or empty |title= (help)
  8. ^ Ariarajah, S. Wesley (1991), Hindus and Christians: A Century of Protestant Ecumenical Thought, The Netherlands: Rodopi, pp. 132, 148, ISBN 9051832060
  9. ^ Ford, David and Muers, Rachel (2005), The Modern Theologians: An Introduction to Christian Theology Since 1918, Blackwell Publishing, p. 692, ISBN 1405102772{{citation}}: CS1 maint: multiple names: authors list (link)
  10. ^ a b c d e f g h Mitchell, Donald W. (1980), "(Review) The Problem of the Self in Buddhism and Christianity by Lynn A. de Silva", Philosophy East and West, 30 (4), University of Hawaii Press: 542–544
  11. ^ England, John C. (1988), "Towards the Charting of Asian Theologies" (PDF), Inter-Religio, 14: 55–62
  12. ^ Dyrness, William A. (1990), Learning about Theology from the Third World, Zondervan, p. 132, ISBN 0310209714
  13. ^ de Alwis, Tissa Brian (1982), "Christian-Buddhist Dialogue in the Writings of Lynn A. de Silva", Th.D. Thesis, Andrews University, U.S.A.: University Microfilms International
  14. ^ Yong, Amos (2008), Hospitality and the Other: Pentecost, Christian Practices, and the Neighbor (Faith Meets Faith Series), Orbis Books, p. 82, ISBN 1570757720
  15. ^ Veilleux, Armand (1985), "New Pilgrims or Cultural Gyrovagues?", Monastic Studies (In Honour of Dom Jean Leclercq), 16: 215–225
  16. ^ Lai, Whalen and Von Bruck, Michael (2001), Christianity and Buddhism: A Multicultural History of Their Dialogue (Faith Meets Faith Series), Maryknoll, New York, U.S.A.: Orbis Books, p. 41, ISBN 1-57075-362-8{{citation}}: CS1 maint: multiple names: authors list (link)
  17. ^ England, John C. and Kuttianimattathil, Jose and Mansford, John and Quintos, Lily A. and Suh Kwang-Sun, David and Wickeri, Janice (2002), Asian Christian Theologies: A Research Guide to Authors, Movements, Sources. Volume 1: Asia Region, South Asia, Austral Asia. (Asian Christian Theologies), vol. 1, 1-57075-481-0: ISPCK in Assoc. with Claretian Publishers, p. 118{{citation}}: CS1 maint: location (link) CS1 maint: multiple names: authors list (link)
  18. ^ Small, Walter J. T. (1971), A History of the Methodist Church in Ceylon, 1814-1964, Wesley Press, p. 531
  19. ^ Quoted from (Small 1971, pp. 531): "Fred, who was for over 10 years Editor of “Methodist Witness” (Sinhalese) as well as of the Church Record, has had two books published by the C.l.S., “Christhiani Wivahaya” and “Vishudi Kamaya” and one by Gunasena’s, “Why to People Suffer?”, as well as a number pf pamphlets, including “Trouble in God’s world”. Denzil has written “Sohon Ethara”".
  20. ^ The most significant Methodist writer during this period, according to (Small 1971, pp. 529–531), is Rev. D.T. Niles. Some others include Rev. C.H. S. Ward and Rev. J. Simon de Silva.
  21. ^ Politics and Religion in Ancient and Medieval Europe and China, BRILL: 72, 1999, ISBN 9622018505 http://www.brill.nl/product_id9609.htm {{citation}}: |first= missing |last= (help); Missing or empty |title= (help)CS1 maint: multiple names: authors list (link)
  22. ^ Swearer, Donald K. (2004), Becoming the Buddha: The Ritual of Image Consecration in Thailand, Princeton University Press, ISBN 0691114358 {{citation}}: Missing or empty |title= (help)
  23. ^ Deegalle, Mahinda (1997), "A Bibliography on Sinhala Buddhism", Journal of Buddhist Ethics, 4: 216–56, ISSN 1076-9005
  24. ^ Pfaffenberger, Bryan (1984), "Fourth World Colonialism, Indigenous Minorities And Tamil Separatism In Sri Lanka", Bulletin of Concerned Asian Scholars, 16 (1): 15, ISSN 1076-9005
  25. ^ Turpie, David (2001), "Wesak And The Re-Creation of Buddhist Tradition" (PDF), Master's Thesis, 16, Montreal, Quebec: McGill University: 11, 12, 21
  26. ^ Katz, Nathan (1978), Meanderings of the Wheel of Dhamma, vol. 257, Kandy, Sri Lanka: Buddhist Publication Society, pp. http://www.bps.lk/wheels_library/wh_257.html
  27. ^ Katz, Nathan (1990), Buddhist Images of Human Perfection: The Arahant of the Sutta Pitaka Compared with the Bodhisattva and the Mahasiddha, Delhi: Motilal Banarsidass Publishers, p. 177, ISBN 8120806476
  28. ^ a b c d e f g h i j "Orbituary - Rev. Dr. Lynn A. de Silva", Methodist Conference Report, 1982
  29. ^ a b c d e Kitagawa, Joseph M. (1983), "(Review) The Problem of the Self in Buddhism and Christianity by Lynn A. de Silva", The Journal of Religion, 63 (1): 102–106
  30. ^ a b Niles, Damayanthi Mercy Arulratnum (1998), "Religion and the Christian Faith in South Asia: A Critical Enquiry into the Writings of Hendrik Kraemer, Lynn de Silva & M. M. Thomas with Regard to the use of Understandings of Religion in the Theological Task", Ph.D. Thesis, University of Chicago, U.S.A.: University Microfilms International: 50
  31. ^ a b (Small 1971, pp. 615)
  32. ^ a b (Small 1971, pp. 616)
  33. ^ a b (de Alwis 1982, pp. 35) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  34. ^ a b c d e f g h "Mrs. Lakshmi de Silva", Sri Lanka Methodist Church Record, 1, 125, Colombo, Sri Lanka: Ceylon Business Appliances Limited: 14–15, 1981
  35. ^ a b c d e A Service of Thanksgiving and Dedication on the Publication of the New Sinhala Interconfessional Bible, Colombo, Sri Lanka: Under the auspices of The Ceylon Bible Society and The Catholic Bishops' Conference, 1983
  36. ^ a b c (de Alwis 1982, pp. 32) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  37. ^ http://en.wikipedia.org/wiki/Buddhism_in_Sri_Lanka
  38. ^ (Small 1971, pp. 571)
  39. ^ a b c (Small 1971, pp. 570)
  40. ^ http://en.wikipedia.org/wiki/Panadura#The_historic_Panadura_Debate_.27Panadura_Vadaya.27
  41. ^ (Small 1971, pp. 574)
  42. ^ (Small 1971, pp. 574, 575)
  43. ^ (Small 1971, pp. 575)
  44. ^ Quoted in (Small 1971, pp. 575)
  45. ^ a b (Small 1971, pp. 576)
  46. ^ a b c (Small 1971, pp. 577)
  47. ^ Online edition of Sunday Observer - Business
  48. ^ (de Alwis 1982, pp. 35, 36) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  49. ^ a b c d (de Alwis 1982, pp. 36) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  50. ^ (England 2002, pp. 528)
  51. ^ Spae, Joseph J. (1975), "Three notes on the Christian-Buddhist Dialogue", Zeitschrift Fur Missionswissenschaft und Religionswissenschaft, 1, 59: 24
  52. ^ a b Online edition of Sunday Observer - Business
  53. ^ a b c (de Alwis 1982, pp. 28) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  54. ^ (de Alwis 1982, pp. 28, 29) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  55. ^ Sperber, Jutta, ed. (2000), Christians and Muslims: The Dialogue Activities of the World Council of Churches and their Theological Foundation, Walter de Gruyter, pp. 254, 255, ISBN 3110167956
  56. ^ (de Alwis 1982, pp. 29) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  57. ^ (de Alwis 1982, pp. 31) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  58. ^ a b c (de Alwis 1982, pp. 33) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  59. ^ a b c Pieris S. J., Aloysius (1983), "'Dialogue' and the EISD after Dr. Lynn A. de Silva"", Dialogue, 1, 10: 39
  60. ^ Brueggemann, Walter (2001), Hope for the world: mission in a global context, Westminster John Knox Press, p. 110, ISBN 066422461X
  61. ^ Quoted in (Niles 1998, pp. 50) harv error: multiple targets (2×): CITEREFNiles1998 (help)
  62. ^ a b (de Alwis 1982, pp. 123) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  63. ^ (de Alwis 1982, pp. 121) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  64. ^ (de Alwis 1982, pp. 124) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  65. ^ "What on closer examination disappears" (PDF), The American Journal of Psychoanalysis, 59 (1), Springer Netherlands: 87–96, 1999
  66. ^ Burns, Charlene (2003), ""Soul-less" Christianity and the Buddhist Emperical Self: Buddhist-Christian Convergence?", Buddhist-Christian Studies, 23, Hawai'i, U.S.A.: University of Hawai'i Press: 87–100
  67. ^ Mok, Alex (2005), "Humanity, extraterrestrial life, and the cosmic Christ, in evolutionary perspective", Australian Ejournal of Theology (4), ISSN 1448-6326
  68. ^ Fernando, Antony and Swidler, Leonard (1998), Buddhism Made Plain: An Introduction for Christians and Jews, New York: Orbis Books, ISBN 0883441985 {{citation}}: Missing or empty |title= (help)CS1 maint: multiple names: authors list (link)
  69. ^ Cited in: Griffith-Dickson, Gwen (31/01/2002), "From 'Self' and 'Other' – to 'We'", Gresham College Lecture, Barnard’s Inn Hall, Holborn, London {{citation}}: Check date values in: |year= (help)CS1 maint: year (link), as an "excellent source to consult on the Buddhist doctrine of no-self".
  70. ^ a b Amore, Roy C. (1980), "(Review) The Problem of the Self in Buddhism and Christianity by Lynn A. de Silva", Journal of the American Academy of Religion, 48 (4): 630–631
  71. ^ (de Alwis 1982, pp. 171) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  72. ^ a b c d e f g Lim, David and Spaulding, Steve (2005), Sharing Jesus Holistically with the Buddhist World, William Carey Library, ISBN 0878085084{{citation}}: CS1 maint: multiple names: authors list (link)
  73. ^ (de Alwis 1982, pp. 176) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  74. ^ a b (Niles 1998, pp. 55) harv error: multiple targets (2×): CITEREFNiles1998 (help)
  75. ^ Hallett, Garth L. (2007), "From statements to parables: rethinking pluralist identities", Theological Studies, 68 (3), Thomson Gale: 555–572, ISBN 066422461X
  76. ^ Quoted in (Hallett 2007)
  77. ^ Quoted in (de Alwis 1982, pp. 216) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  78. ^ a b c (de Alwis 1982, pp. 217) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  79. ^ (de Alwis 1982, pp. 218) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  80. ^ Quoted in (de Alwis 1982, pp. 224) harv error: multiple targets (2×): CITEREFde_Alwis1982 (help)
  81. ^ de Alwis, Tissa Brian (1983), "Christian Buddhist Dialogue in the Writings of Lynn A. de Silva", Dialogue, 10 (1), Colombo, Sri Lanka: Ecumenical Institute for Study and Dialogue
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