journal-article-10.1086_662206.xml

<?xml version="1.0" encoding="UTF-8"?>

<article xmlns:xlink="http://www.w3.org/1999/xlink"
         xmlns:mml="http://www.w3.org/1998/Math/MathML"
         xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance"
         article-type="research-article"
         dtd-version="1.0"
         xml:lang="en">
   <front>
      <journal-meta>
         <journal-id journal-id-type="publisher-id">jreligion</journal-id>
         <journal-id journal-id-type="ucp-id">JR</journal-id>
         <journal-title-group>
            <journal-title>The Journal of Religion</journal-title>
         </journal-title-group>
         <publisher>
            <publisher-name>University of Chicago Press</publisher-name>
         </publisher>
         <issn pub-type="ppub">00224189</issn>
         <issn pub-type="epub">15496538</issn>
         <custom-meta-group/>
      </journal-meta>
      <article-meta>
         <article-id pub-id-type="publisher-id">JR2000</article-id>
         <article-id pub-id-type="doi">10.1086/662206</article-id>
         <title-group>
            <article-title>De Lubac, Pure Land Buddhism, and Roman Catholicism<xref ref-type="fn" rid="fn106">*</xref>
            </article-title>
         </title-group>
         <contrib-group>
            <contrib contrib-type="author" rid="af1" xlink:type="simple">
               <string-name>
                  <given-names>David</given-names>
                  <x xml:space="preserve"> </x>
                  <surname>Grumett</surname>
               </string-name>
            </contrib>
            <aff id="af1">University of Cambridge</aff>
         </contrib-group>
         <contrib-group>
            <contrib contrib-type="author" rid="af2" xlink:type="simple">
               <string-name>
                  <given-names>Thomas</given-names>
                  <x xml:space="preserve"> </x>
                  <surname>Plant</surname>
               </string-name>
            </contrib>
            <aff id="af2">Selwyn College and Westcott House, University of Cambridge</aff>
         </contrib-group>
         <pub-date pub-type="ppub">
            <day>01</day>
            <month>01</month>
            <year>2012</year>
            <string-date>January 2012</string-date>
         </pub-date>
         <volume>92</volume>
         <issue>1</issue>
         <issue-id>662286</issue-id>
         <fpage>58</fpage>
         <lpage>83</lpage>
         <permissions>
            <copyright-statement>© 2012 by The University of Chicago. All rights reserved.</copyright-statement>
            <copyright-year>2012</copyright-year>
            <copyright-holder>The University of Chicago.</copyright-holder>
         </permissions>
         <self-uri xlink:href="https://www.jstor.org/stable/10.1086/662206"/>
         <custom-meta-group>
            <custom-meta>
               <meta-name>lang</meta-name>
               <meta-value>en</meta-value>
            </custom-meta>
         </custom-meta-group>
      </article-meta>
   </front>
   <back>
      <fn-group>
         <fn id="fn106">
            <label>*</label>
            <p>This article was first presented as a paper for the Department of Theology and Religious Studies seminar at the University of Bristol on December 14, 2010. We are grateful for the discussion that followed and especially for comments from Gavin D’Costa and Paul Williams.</p>
         </fn>
         <fn id="fn1">
            <label>
               <sup>1</sup>
            </label>
            <p>A recent Roman Catholic discussion of Hinduism that is predicated on such denominational awareness is Francis X. Clooney, <italic>Comparative Theology: Deep Learning across Religious Boundaries</italic> (Chichester: Wiley-Blackwell, 2010).</p>
         </fn>
         <fn id="fn2">
            <label>
               <sup>2</sup>
            </label>
            <p>For example, Rudolf Voderholzer, <italic>Meet Henri de Lubac: His Life and Work</italic> (San Francisco: Ignatius, 2008), 74–75.</p>
         </fn>
         <fn id="fn3">
            <label>
               <sup>3</sup>
            </label>
            <p>Jérôme Ducor, “Les écrits d’Henri de Lubac sur le bouddhisme,” <italic>Les cahiers bouddhiques</italic> 5 (2007): 81–110, esp. 81–86.</p>
         </fn>
         <fn id="fn4">
            <label>
               <sup>4</sup>
            </label>
            <p>Hans Urs von Balthasar, <italic>The Theology of Henri de Lubac: An Overview</italic> (San Francisco: Ignatius, 1991), 54–59; echoed in Jean-Pierre Wagner, <italic>Henri de Lubac</italic> (Paris: Cerf, 2001), 161–64.</p>
         </fn>
         <fn id="fn5">
            <label>
               <sup>5</sup>
            </label>
            <p>See chap. 8 of Henri de Lubac, <italic>History of Pure Land Buddhism</italic>; originally published as <italic>Aspects du bouddhisme</italic>, vol. 2: <italic>Amida</italic> (Paris: Seuil, 1955). Chaps. 1–11 of <italic>History</italic> translated by Amita Bhaka, published online in <italic>Buddha Dhyana Dana Review</italic> 12, nos. 5–6 (2002), and 13, no. 1 (2003), at <uri xlink:type="simple" xlink:href="http://www.bdcu.org.au/BDDR">http://www.bdcu.org.au/BDDR</uri>; see also Henri de Lubac, “Faith and Piety in Amidism” [1971], in <italic>Theological Fragments</italic>, trans. Rebecca Howell Balinski (1954; San Francisco: Ignatius, 1989), 355–69, esp. 357; and Gavin D’Costa, <italic>The Meeting of the Religions and the Trinity</italic> (Edinburgh: T&amp;T Clark, 2000), 78.</p>
         </fn>
         <fn id="fn6">
            <label>
               <sup>6</sup>
            </label>
            <p>De Lubac, <italic>Aspects</italic>, 2:330.</p>
         </fn>
         <fn id="fn7">
            <label>
               <sup>7</sup>
            </label>
            <p>Joseph Dahlmann, ”Les religions du Japon,” in <italic>Christus: Manuel d’histoire des religions</italic>, ed. Joseph Huby (Paris: Beauchesne, 1916), 196–285, esp. 271.</p>
         </fn>
         <fn id="fn8">
            <label>
               <sup>8</sup>
            </label>
            <p>Ibid., 273–85.</p>
         </fn>
         <fn id="fn9">
            <label>
               <sup>9</sup>
            </label>
            <p>Henri de Lubac, <italic>La rencontre du bouddhisme et de l’Occident</italic> (1952; Paris: Cerf, 2000), 72. Here and elsewhere, all translations are our own unless otherwise noted.</p>
         </fn>
         <fn id="fn10">
            <label>
               <sup>10</sup>
            </label>
            <p>Paul Williams, <italic>Mahāyāna Buddhism: The Doctrinal Foundations</italic>, 2nd ed. (London: Routledge, 2008), 251.</p>
         </fn>
         <fn id="fn11">
            <label>
               <sup>11</sup>
            </label>
            <p>Ibid., 257, 265–66.</p>
         </fn>
         <fn id="fn12">
            <label>
               <sup>12</sup>
            </label>
            <p>Kishino Hisashi, “From <italic>Dainichi</italic> to <italic>Deus</italic>: The Early Christian Missionaries’ Discovery and Understanding of Buddhism,” in <italic>Christianity and Cultures: Japan &amp; China in Comparison, 1543–1644</italic>, ed. M. Antoni J. Üçerler (Rome: Institutum Historicum Societatis Iesu, 2009), 45–60.</p>
         </fn>
         <fn id="fn13">
            <label>
               <sup>13</sup>
            </label>
            <p>De Lubac, <italic>La rencontre</italic>, 53. This refers to the <italic>henji</italic> (<inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig19.tiff"/>, borderlands), which in Shinran’s understanding describes a realm into which are born those Pure Land Buddhists who have not yet attained entrusting (<italic>shinjin</italic>, <inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig20.tiff"/>) in the other-power of Buddha but still rely on their own self-power (<italic>jiriki</italic>, <inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig21.tiff"/>). After atoning there, Shinran believed that they would be born into the Pure Land (<italic>Tannishō</italic> 17, in Dennis Hirota, <italic>Tannishō: A Primer</italic> [Tokyo: Komiyama, 1991], 40–41). Shinran’s understanding of birth (<italic>ōjō</italic>, <inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig22.tiff"/>) differs from previous Pure Land thought, implying not birth into an ideal space for further spiritual practice leading to enlightenment but reaching that enlightenment immediately on death; enlightenment for Shinran is therefore synonymous with the Pure Land (<italic>The Collected Works of Shinran</italic>, ed. Dennis Hirota, 2 vols. [Tokyo: Jodo Shinshu Hongwanji-Ha, 1997], 2:171–72).</p>
         </fn>
         <fn id="fn14">
            <label>
               <sup>14</sup>
            </label>
            <p>De Lubac, <italic>La rencontre</italic>, 54–55, <italic>History</italic>, chap. 10. Andrew C. Ross argues persuasively that the whole Jesuit approach to mission in Japan (and China) was uniquely respectful of indigenous culture—more so than Jesuit missions elsewhere, and much more so than the “national” missions of Spain and Portugal in Latin America. See Andrew C. Ross, <italic>A Vision Betrayed: The Jesuits in Japan and China, 1542–1742</italic> (Edinburgh: Edinburgh University Press, 1994).</p>
         </fn>
         <fn id="fn15">
            <label>
               <sup>15</sup>
            </label>
            <p>Ducor, “Les écrits,” 95.</p>
         </fn>
         <fn id="fn16">
            <label>
               <sup>16</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 8.4.</p>
         </fn>
         <fn id="fn17">
            <label>
               <sup>17</sup>
            </label>
            <p>D’Costa, <italic>Meeting</italic>, 92.</p>
         </fn>
         <fn id="fn18">
            <label>
               <sup>18</sup>
            </label>
            <p>Gavin D’Costa, <italic>Christianity and World Religions: Disputed Questions in the Theology of Religions</italic> (Oxford: Blackwell, 2009), 35–36.</p>
         </fn>
         <fn id="fn19">
            <label>
               <sup>19</sup>
            </label>
            <p>
               <italic>Shōnin</italic> (<inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig23.tiff"/>) is Japanese for “saint,” literally “holy person.” The same word is used to describe Christian saints, but it is pronounced <italic>seijin</italic>. On <italic>nembutsu</italic> see de Lubac, <italic>La rencontre</italic>, 60, 68; <italic>Aspects</italic>, 2:8–9, chap. 7. On the controversy, see Henri de Lubac, “The Notion of Good and Evil in Buddhism and Especially in Amidism,” in <italic>Theological Fragments</italic>, trans. Rebecca Howell Balinski (1954; San Francisco: Ignatius, 1989), 333–54, esp. 348–50; Williams, <italic>Mahāyāna</italic>, 254–59.</p>
         </fn>
         <fn id="fn20">
            <label>
               <sup>20</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 8; Ducor, “Les écrits,” 102; for background, see Takamichi Takahatake, <italic>Young Man Shinran: A Reappraisal of Shinran’s Life</italic> (Waterloo, ON: Wilfrid Laurier University Press, 1987), 75–83.</p>
         </fn>
         <fn id="fn21">
            <label>
               <sup>21</sup>
            </label>
            <p>De Lubac, “The Notion,” 350.</p>
         </fn>
         <fn id="fn22">
            <label>
               <sup>22</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 7.0.</p>
         </fn>
         <fn id="fn23">
            <label>
               <sup>23</sup>
            </label>
            <p>Kamo no Chōmei, <italic>An Account of My Hut</italic>, trans. Donald Keene (Pawlet, VT: Banyan, 1976), 8–10.</p>
         </fn>
         <fn id="fn24">
            <label>
               <sup>24</sup>
            </label>
            <p>Dennis Gira, “La figure d’Amida revisitée: Question pour aujourd’hui,” in <italic>L’Intelligence de la rencontre du bouddhisme</italic>, ed. Paul Magnin, Études lubaciennes, 2 (Paris: Cerf, 2001), 89–103, esp. 96–100. Regrettably, no contributor to this collection engages closely with the relevant texts of de Lubac.</p>
         </fn>
         <fn id="fn25">
            <label>
               <sup>25</sup>
            </label>
            <p>Henri de Lubac, <italic>Augustinianism and Modern Theology</italic>, trans. Lancelot Sheppard (New York: Herder &amp; Herder, 2000), 164–65, and generally <italic>The Mystery of the Supernatural</italic> (New York: Crossroad, 1998).</p>
         </fn>
         <fn id="fn26">
            <label>
               <sup>26</sup>
            </label>
            <p>De Lubac, <italic>Augustinianism</italic>, 114.</p>
         </fn>
         <fn id="fn27">
            <label>
               <sup>27</sup>
            </label>
            <p>De Lubac, “The Notion,” 353.</p>
         </fn>
         <fn id="fn28">
            <label>
               <sup>28</sup>
            </label>
            <p>De Lubac, <italic>Augustinianism</italic>, 189, 191, 204–5.</p>
         </fn>
         <fn id="fn29">
            <label>
               <sup>29</sup>
            </label>
            <p>Williams, <italic>Mahāyāna</italic>, 259–66.</p>
         </fn>
         <fn id="fn30">
            <label>
               <sup>30</sup>
            </label>
            <p>De Lubac, “The Notion,” 351.</p>
         </fn>
         <fn id="fn31">
            <label>
               <sup>31</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 9.3.</p>
         </fn>
         <fn id="fn32">
            <label>
               <sup>32</sup>
            </label>
            <p>“<inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig24.tiff"/>,” reported by Yuien-bō in <italic>Tannishō</italic> 13, in Hirota, <italic>Tannishō</italic>, 94–95.</p>
         </fn>
         <fn id="fn33">
            <label>
               <sup>33</sup>
            </label>
            <p>Yoshifumi Ueda and Dennis Hirota, <italic>Shinran: An Introduction to His Thought</italic> (Tokyo: Hongwanji International Center, 1989), 255–56.</p>
         </fn>
         <fn id="fn34">
            <label>
               <sup>34</sup>
            </label>
            <p>Takahatake, <italic>Young Man Shinran</italic>, 93–95.</p>
         </fn>
         <fn id="fn35">
            <label>
               <sup>35</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 9.0.</p>
         </fn>
         <fn id="fn36">
            <label>
               <sup>36</sup>
            </label>
            <p>Ibid., chap. 9.1.</p>
         </fn>
         <fn id="fn37">
            <label>
               <sup>37</sup>
            </label>
            <p>Ueda and Hirota, <italic>Shinran</italic>, 143–46; Takahatake, <italic>Young Man Shinran</italic>, 71–75. To be precise, Hōnen had taught that even a single utterance of the <italic>nembutsu</italic> might settle one’s birth in the Pure Land but that the practice should continue for life (<italic>Collected Works of Shinran</italic>, 2:123). Shinran likewise repudiated the dichotomy of once- and many-calling, but on fundamentally different grounds: for him, all practice was human, self-powered and thus defiled. His <italic>nembutsu</italic> of “no-practice” (<italic>higyō</italic>, <inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig25.tiff"/>), in contrast, is governed by the other-power of Amida himself. The distinction between Hōnen and Shinran, then, is not quite one of gratitude versus petition, but of the <italic>nembutsu</italic> as a practice given by Amida as the means for effecting his vow, and as Amida’s own practice working through the one who entrusts (Shinran, <italic>Notes on Once-Calling and Many-Calling</italic> (<inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig26.tiff"/>), in <italic>Collected Works of Shinran</italic>, 1:484). Each repudiated a simplistic dichotomy between once- and many-calling.</p>
         </fn>
         <fn id="fn38">
            <label>
               <sup>38</sup>
            </label>
            <p>De Lubac, <italic>Augustinianism</italic>, 32.</p>
         </fn>
         <fn id="fn39">
            <label>
               <sup>39</sup>
            </label>
            <p>Ibid., 63–64, 68.</p>
         </fn>
         <fn id="fn40">
            <label>
               <sup>40</sup>
            </label>
            <p>Ibid., 72, also 74–75.</p>
         </fn>
         <fn id="fn41">
            <label>
               <sup>41</sup>
            </label>
            <p>De Lubac, “The Notion,” 353.</p>
         </fn>
         <fn id="fn42">
            <label>
               <sup>42</sup>
            </label>
            <p>This ambivalence is brought into sharp focus in Thomas Plant, “Henri de Lubac’s Call to Dialogue,” chap. 1 of his unpublished PhD thesis in progress.</p>
         </fn>
         <fn id="fn43">
            <label>
               <sup>43</sup>
            </label>
            <p>Paul Williams, <italic>The Unexpected Way: On Converting from Buddhism to Catholicism</italic> (Edinburgh: T&amp;T Clark, 2002), 58; Ueda and Hirota, <italic>Shinran</italic>, 137–43.</p>
         </fn>
         <fn id="fn44">
            <label>
               <sup>44</sup>
            </label>
            <p>
               <italic>Kyōgyōshinshō</italic> 3.51, in <italic>Collected Works of Shinran</italic>, 1:107.</p>
         </fn>
         <fn id="fn45">
            <label>
               <sup>45</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, 9.2.</p>
         </fn>
         <fn id="fn46">
            <label>
               <sup>46</sup>
            </label>
            <p>Williams, <italic>Unexpected Way</italic>, 98.</p>
         </fn>
         <fn id="fn47">
            <label>
               <sup>47</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 11.0.</p>
         </fn>
         <fn id="fn48">
            <label>
               <sup>48</sup>
            </label>
            <p>Nonomura Naotaro, <italic>Jōdokyō hihan</italic> 
               <inline-graphic mimetype="image" xlink:type="simple" xlink:href="ig27.tiff"/> (Tokyo: Ryūkoku University, 1923). See also James C. Dobbins, “The Concept of Heresy in Jōdo Shinshū,” <italic>Transactions of the International Conference of Orientalists in Japan (Kokusai Tōhō Gakusha Kaigi kiyō)</italic> 25 (1980): 33–46.</p>
         </fn>
         <fn id="fn49">
            <label>
               <sup>49</sup>
            </label>
            <p>Pierre Charles, “Hōnen et le salut par la foi chez les Mahayanistes,” <italic>Recherches de science religieuse</italic> 18 (1928): 236–52; Roger Corless, “A Christian Perspective on Buddhist Liberation,” <italic>Concilium</italic> 116 (1978): 74–87.</p>
         </fn>
         <fn id="fn50">
            <label>
               <sup>50</sup>
            </label>
            <p>Karl Barth, <italic>Church Dogmatics</italic>, 10 vols. (Edinburgh: T&amp;T Clark, 1936–77), I/2: 340–33.</p>
         </fn>
         <fn id="fn51">
            <label>
               <sup>51</sup>
            </label>
            <p>Henri de Lubac, “Faith and Piety in Amidism” [1971], in <italic>Theological Fragments</italic>, 361.</p>
         </fn>
         <fn id="fn52">
            <label>
               <sup>52</sup>
            </label>
            <p>De Lubac, “Faith,” 365.</p>
         </fn>
         <fn id="fn53">
            <label>
               <sup>53</sup>
            </label>
            <p>Ibid.</p>
         </fn>
         <fn id="fn54">
            <label>
               <sup>54</sup>
            </label>
            <p>Ibid., 368–69.</p>
         </fn>
         <fn id="fn55">
            <label>
               <sup>55</sup>
            </label>
            <p>Henri de Lubac, <italic>Aspects of Buddhism</italic>, vol. 1, trans. George Lamb (1951; London: Sheed &amp; Ward, 1953), 37; opening chap. “Buddhist Charity and Christian Charity,” reprinted in <italic>Communio</italic> 15 (1988): 497–510.</p>
         </fn>
         <fn id="fn56">
            <label>
               <sup>56</sup>
            </label>
            <p>De Lubac, <italic>Aspects</italic>, 1:45.</p>
         </fn>
         <fn id="fn57">
            <label>
               <sup>57</sup>
            </label>
            <p>Ibid., 1:42.</p>
         </fn>
         <fn id="fn58">
            <label>
               <sup>58</sup>
            </label>
            <p>Ibid., 1:41.</p>
         </fn>
         <fn id="fn59">
            <label>
               <sup>59</sup>
            </label>
            <p>Williams, <italic>Unexpected Way</italic>, 91, also 19–20.</p>
         </fn>
         <fn id="fn60">
            <label>
               <sup>60</sup>
            </label>
            <p>De Lubac, <italic>Aspects</italic>, 1:37. Notwithstanding the coincidence of the Dharma-body and the body of compassion, Amida Buddha is not a human form but, as his name indicates, a form of light.</p>
         </fn>
         <fn id="fn61">
            <label>
               <sup>61</sup>
            </label>
            <p>De Lubac, <italic>Aspects</italic>, 1:74.</p>
         </fn>
         <fn id="fn62">
            <label>
               <sup>62</sup>
            </label>
            <p>Also, drawing on de Lubac, see Dominique Dubarle, “Buddhist Spirituality and the Christian Understanding of God,” <italic>Concilium</italic> 116 (1978): 64–73.</p>
         </fn>
         <fn id="fn63">
            <label>
               <sup>63</sup>
            </label>
            <p>De Lubac, <italic>Aspects</italic>, 1:50.</p>
         </fn>
         <fn id="fn64">
            <label>
               <sup>64</sup>
            </label>
            <p>Many of the points in the preceding paragraphs of this section are echoed in Christiane Langer-Kaneko, <italic>Das reine Land: Zur Begegnung von Amida-Buddhismus und Christentum</italic> (Leiden: Brill, 1986), 131–62.</p>
         </fn>
         <fn id="fn65">
            <label>
               <sup>65</sup>
            </label>
            <p>De Lubac, “Faith,” 366–67.</p>
         </fn>
         <fn id="fn66">
            <label>
               <sup>66</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 8.5.</p>
         </fn>
         <fn id="fn67">
            <label>
               <sup>67</sup>
            </label>
            <p>Henri de Lubac, “Buddhist Messianism?” [1969], in <italic>Theological Fragments</italic>, 371–73, quote at 372.</p>
         </fn>
         <fn id="fn68">
            <label>
               <sup>68</sup>
            </label>
            <p>Ibid., 373.</p>
         </fn>
         <fn id="fn69">
            <label>
               <sup>69</sup>
            </label>
            <p>Notably Ueda Yoshifumi, “The Mahayana Structure of Shinran’s Thought,” <italic>Eastern Buddhist</italic> 17, no. 1 (Spring 1984): 66–68, and 17, no. 2 (Autumn 1984): 47–49.</p>
         </fn>
         <fn id="fn70">
            <label>
               <sup>70</sup>
            </label>
            <p>Dobbins, “Concept of Heresy”; see also Naotaro, <italic>Jōdokyō hihan</italic>.</p>
         </fn>
         <fn id="fn71">
            <label>
               <sup>71</sup>
            </label>
            <p>
               <italic>Collected Works of Shinran</italic>, 1:471–90.</p>
         </fn>
         <fn id="fn72">
            <label>
               <sup>72</sup>
            </label>
            <p>Ibid., 1:477.</p>
         </fn>
         <fn id="fn73">
            <label>
               <sup>73</sup>
            </label>
            <p>De Lubac, <italic>La rencontre</italic>, 281.</p>
         </fn>
         <fn id="fn74">
            <label>
               <sup>74</sup>
            </label>
            <p>Ibid., 282.</p>
         </fn>
         <fn id="fn75">
            <label>
               <sup>75</sup>
            </label>
            <p>Ibid., 285.</p>
         </fn>
         <fn id="fn76">
            <label>
               <sup>76</sup>
            </label>
            <p>Ibid., 206, 285; de Lubac, <italic>Aspects</italic>, 2:293.</p>
         </fn>
         <fn id="fn77">
            <label>
               <sup>77</sup>
            </label>
            <p>De Lubac, <italic>Aspects</italic>, 1:51.</p>
         </fn>
         <fn id="fn78">
            <label>
               <sup>78</sup>
            </label>
            <p>Denys Turner, <italic>The Darkness of God: Negativity in Christian Mysticism</italic> (Cambridge: Cambridge University Press, 1995).</p>
         </fn>
         <fn id="fn79">
            <label>
               <sup>79</sup>
            </label>
            <p>Matters reach a head in Turner’s final case study, of St. John of the Cross, in which the dark nights of the soul are compared with depression. Turner attempts to maintain a theoretical distinction between the two, identifying depression with the sense of loss of the therapeutic self, and the hope of the dark nights with the nonrecovery of that illusory self (ibid., 244). He nevertheless rightly questions whether, as a result of blurring first- and second-order description, John is actually able to draw such a distinction. Furthermore, Turner also questions whether any such distinction needs to be made. “We might very well ask,” he writes of John’s view of depression and the dark nights, “<italic>why</italic> he thinks it so important to be able to distinguish them” (250). The discussion concludes with the assertion that faith immediately decenters the person, disintegrates the “experiential structures of selfhood” and recenters the person “upon a ground beyond any possibility of experience,” which is “unknowable, even to us” and experientially a “nothing” and a “nowhere” (251).</p>
         </fn>
         <fn id="fn80">
            <label>
               <sup>80</sup>
            </label>
            <p>Turner, <italic>Darkness</italic>, 117–19, 129–33.</p>
         </fn>
         <fn id="fn81">
            <label>
               <sup>81</sup>
            </label>
            <p>Williams, <italic>Unexpected Way</italic>, 151.</p>
         </fn>
         <fn id="fn82">
            <label>
               <sup>82</sup>
            </label>
            <p>Pierre Rousselot, <italic>The Problem of Love in the Middle Ages: A Historical Contribution</italic> (1908; Milwaukee: Marquette University Press, 2001).</p>
         </fn>
         <fn id="fn83">
            <label>
               <sup>83</sup>
            </label>
            <p>De Lubac, <italic>History</italic>, chap. 11.1.</p>
         </fn>
         <fn id="fn84">
            <label>
               <sup>84</sup>
            </label>
            <p>Ryūsei Takeda, “The Pure Land Buddhist Notion of Faith,” <italic>Buddhist-Christian Studies</italic> 14 (1994): 43–53.</p>
         </fn>
         <fn id="fn85">
            <label>
               <sup>85</sup>
            </label>
            <p>De Lubac, <italic>La rencontre</italic>, 208, 280. De Lubac unfortunately did not consider the Shin Buddhism of Japanese émigré communities, such as that exemplified in the Shin temples on the West Coast of the United States, which are currently celebrating their centenaries.</p>
         </fn>
         <fn id="fn86">
            <label>
               <sup>86</sup>
            </label>
            <p>De Lubac, <italic>La rencontre</italic>, 242.</p>
         </fn>
         <fn id="fn87">
            <label>
               <sup>87</sup>
            </label>
            <p>Of course, like people of most faiths and denominations, Shin Buddhists have not entirely avoided economic and political corruption. For instance, both the Higashi and the Nishi Honganji were implicated in the religious legitimation of the Pacific War (1941–45). It seems strange that de Lubac did not give greater consideration to Shin’s possible role in supporting Japanese military aggression, given that he was writing within a decade of this conflict.</p>
         </fn>
         <fn id="fn88">
            <label>
               <sup>88</sup>
            </label>
            <p>De Lubac, “The Notion,” 333.</p>
         </fn>
         <fn id="fn89">
            <label>
               <sup>89</sup>
            </label>
            <p>De Lubac, “Faith,” 359, and <italic>Aspects</italic>, 2:3–5.</p>
         </fn>
         <fn id="fn90">
            <label>
               <sup>90</sup>
            </label>
            <p>D’Costa, <italic>Meeting</italic>, 91.</p>
         </fn>
         <fn id="fn91">
            <label>
               <sup>91</sup>
            </label>
            <p>D’Costa, <italic>Christianity</italic>, 179–80.</p>
         </fn>
         <fn id="fn92">
            <label>
               <sup>92</sup>
            </label>
            <p>Ibid., 159–211; <italic>Collected Works of Shinran</italic>, 2:73.</p>
         </fn>
         <fn id="fn93">
            <label>
               <sup>93</sup>
            </label>
            <p>Henri de Lubac, “Secrets from the Sand of the Gobi Desert,” in <italic>Theological Fragments</italic>, 289–307, and <italic>History</italic>, chap. 10.</p>
         </fn>
         <fn id="fn94">
            <label>
               <sup>94</sup>
            </label>
            <p>For more historical material, see David Grumett, “Christ and the Buddha,” in <italic>De Lubac: A Guide for the Perplexed</italic>, with a foreword by Avery Cardinal Dulles, SJ (London: T&amp;T Clark, 2007), 135–47; lightly revised as “De Lubac, Christ and the Buddha,” <italic>New Blackfriars</italic> 89 (2008): 687–700.</p>
         </fn>
         <fn id="fn95">
            <label>
               <sup>95</sup>
            </label>
            <p>Riccardo Lombardi, <italic>Salvation of the Unbeliever</italic> (London: Burns &amp; Oates, 1956), 211.</p>
         </fn>
         <fn id="fn96">
            <label>
               <sup>96</sup>
            </label>
            <p>James L. Fredericks, <italic>Faith among Faiths: Christian Theology and Non-Christian Religions</italic> (New York: Paulist, 1999), 30–31.</p>
         </fn>
         <fn id="fn97">
            <label>
               <sup>97</sup>
            </label>
            <p>Henri de Lubac, “Salvation through the Church,” in <italic>Catholicism: Christ and the Common Destiny of Man</italic>, trans. Lancelot Sheppard and Elizabeth Englund (San Francisco: Ignatius, 1988), 217–45, quote at 232. This chapter is identical to that in the earlier English translation, indicating that de Lubac did not revise any detail of his view of universal salvation as a result of his study of Pure Land Buddhism. Compare Henri de Lubac, <italic>Catholicism: A Study of Dogma in Relation to the Corporate Destiny of Mankind</italic> (London: Burns, Oates &amp; Washbourne, 1950), 107–25.</p>
         </fn>
         <fn id="fn98">
            <label>
               <sup>98</sup>
            </label>
            <p>De Lubac, <italic>Catholicism: Christ and the Common Destiny of Man</italic>, 233. The Shin Buddhist might answer likewise that others will be saved by Amida’s Primal Vow because all sentient beings are promised salvation. The text of the vow runs: “If, when I attain Buddhahood, the sentient beings of the ten quarters [i.e. all sentient beings] should not be born [in the Pure Land], may I not attain the supreme enlightenment” (<italic>Collected Works of Shinran</italic>, 1:493).</p>
         </fn>
         <fn id="fn99">
            <label>
               <sup>99</sup>
            </label>
            <p>The Pure Land Buddhist would agree that salvation is collective, since the enlightenment of all beings is interdependent, although would hold a different concept of salvation.</p>
         </fn>
         <fn id="fn100">
            <label>
               <sup>100</sup>
            </label>
            <p>
               <italic>Lumen Gentium</italic>, 14–17, in <italic>Decrees of the Ecumenical Councils</italic>, ed. Norman P. Tanner, 2 vols. (Washington, DC: Georgetown University Press, 1990), 2:860-62.</p>
         </fn>
         <fn id="fn101">
            <label>
               <sup>101</sup>
            </label>
            <p>“Nous ne nous résignerons pas à traiter simplement un Honen, par exemple, ou un Shinran d’<italic>athées”</italic> (de Lubac, <italic>Aspects</italic>, 2:307).</p>
         </fn>
         <fn id="fn102">
            <label>
               <sup>102</sup>
            </label>
            <p>Raymond Gawronski, <italic>Word and Silence: Hans Urs von Balthasar and the Spiritual Encounter between East and West</italic> (Edinburgh: T&amp;T Clark, 1995), 22.</p>
         </fn>
         <fn id="fn103">
            <label>
               <sup>103</sup>
            </label>
            <p>D’Costa, <italic>Christianity</italic>, 21.</p>
         </fn>
         <fn id="fn104">
            <label>
               <sup>104</sup>
            </label>
            <p>Gawronski, <italic>Word</italic>, 41–76.</p>
         </fn>
         <fn id="fn105">
            <label>
               <sup>105</sup>
            </label>
            <p>Kenneth Tanaka remarks: “Some may raise their eyebrows and question the use of the term <italic>theology</italic> since no ‘God’ is affirmed in Buddhism. However, there exists a <underline>broader</underline> meaning to this term, namely ‘to discourse (<italic>logia</italic>) about the divine (<italic>theo</italic>).’ And I believe that <italic>divine</italic> can refer to what, in Shin Buddhism, is considered ‘true and real,’ i.e. Amida Buddha, the Pure Land, shinjin etc.” (<italic>International Association of Shin Buddhist Studies Newsletter</italic> 21, no. 1 (May 2010): 2.</p>
         </fn>
      </fn-group>
   </back>
</article>