a ee ABu — room that mag their Buddhist international C te to write ¢ nites, chalieng CHAPTER A Buddhist Monk as a Member of a Christian Mission College’ 1 fw re the ber ofa Friends Andrew Wingate land. As with e further the caus ing much more linguistic, social R’S NOTE different sides 0 ‘Tamil but fle d of the massacre ED! minister of the Chureh of England non theologian in Leicestes, of the commu jntematinally known for is use their strateg integration questions, he has eed owed as the itarfith consultant for the Bishop of Leicester and the Direc: of these wee f serve ry and Teinng forte cocse.Letente has the aie Hind of thane were sa tne Unie King a wal ws 9 abst Neber of Mis tant in favo population in cope ef ctr fi, Wingate wes valved ie "redlogiel Sutadhara, cont ins Sih, an rot the Tarra Theologica Serna in Meese being politically ecucation fe 2 Yoda of te West Micands Course at Queers Soa Tet Sut san wed ax Pil ofthe College af the Ascension, ® maton) in which we aia city at Sally Oak, Bingham United Kingdon seemed quite a a ey il, Wingate shares Ni expences a6 fect of coming (0 oe Buddhist monk fom Sanka 0 a internation! Cnet et ev. Canon Dr. Andrew Wingate, OBE, is @ Aith a long history of interfaith involvement. Ca Was founding director of the St. Philip's Centre, vrterfath wark, Now consultant in Sweden on i and prine aa ena ning fr eisstonny service. Wingate OL insights nee Chitin cole of the rious stuaton i Si Lanke ody Ns personal a that time. H ‘acquaintance with the monk, and the ‘edministrative struggles in securing the and listening W ae fortis three-month experiment. He inches Hany To ples faith, He nancial spe an ho experianced th Ning enenurt wit Per This first et raion and re rutual impo thec While of ove saw the fist fom the Budi pred the formal stage for elog, os later. Far from ore age the ding room, at the pool able, and nthe corpse! aeee college our college conanees asked him wi 3 next morning, ee . < Reyne opinion om i ahr Ola Pa with hae chin sn Rein wh noth Anhcan Comnon ©2013 gen Comin Oe 2 The Sa a 148,————— A Buddhist Monk as a Member of a Christian Mission College 149 basa Ue oom that made interaction between Christians from around the world and their Buddhist guest the most engaging and intensive. This "impact on the intemational Christian community," which was “very great," prompted Win, Sate to write the artic, and his sccount gives vivid insight into the opportu. iniies, challenges, and risks of getting involved in lived interreligious dialogue, 1 first met the Venerable Sutadhara in 1999, when I was in Sri Lanka as a mem: ber of a Friends for Peace delegation of Churches Together in Britain and Ine land. As with every other outside visiting group, we were able to do litte to further the cause of peace in this most intractable of civil war, apart from gain ing much more understanding of the complexity ofa struggle which had cthnic, linguistic, social, and religious connotations? Buddhists and Hindus were on slferent sides of this divide, as Sinhala and Tamil reapecively: Muslims speak ‘Tamil but fle deeply antagonistic towards the Tamil Tigers (the LTTE) becomse of the massaces Muslims had endured, Christians stood uneasily on both sides of the community divide; some took ethnic postions, while a minority tied to ‘use thei strategic position to work actively for peace. ‘As a community, Buddhists were much influenced by their monks. A few of these were actively engaged in peace efforts, while « number were actively zaltant in favor of tie Sinhala cause, In between care the majority, who ike Sutadhara, continued their dily lives as bes they could, wiling peace bur noe being politically active by temperament, I met Sutadhara somewhat ineongruously, in a bar in the rather nice hotel in which we were staying in Colombo. Dressed in the robes of his order, he seemed quite at home, as he had a cup of tea and we discussed the possibilty of coming to England to be the fist official Interfaith Visiting Fellow at the United College ofthe Asceasion, Selly Oak, Birmingham, where Twas principal x that time, He had been recommended to me as someone for whom alogue and listening were natural, and as someone who could be clear about his easy, Plex fit He has a doctorate in linguistics and teaches inthe university. This first moeting revealed a man of great humility and graciousness. [also sav the frst signs ofan impish sense of humor that I was to get to know well later Far from being rigid in his rules, he indicated he would be ready to adapt £0 our college in ways that surprised me. He did not normally et fier noon I asked him whether he would expect his lunch early and then to fast unil the ‘next morning, imagining that this would not endear him to our caterer He et that this would not be necessary s a guest he should ads to out ways. abo 2.The Sri Lanka Chil War lasted from 1983-2000,450 INTERRELIGIOUS DIALOGUE pointed out thatthe garb he was wears 8 saffron sobe with bare arms, might ola geeorype oF a Buddhist monk, but might eave him shivering in our a and apringy yee alone winter. le std that POE 1 sweater over bis aesiders would not invalidate his vows! More ‘importantly, he ssid that, though fre would share his faith with us, above all he “wanted to Fearn about Christianity, a great religion that he knew Btle abouts sand that it was dificult to pursue such 4 study in his own context for comin eo wanted to learn about the way of life of Christian monks Professionally, he would like to stady local English ditects—quite a asa the West Midlands! T came back determined to invite Sutathara fo “Bngland. There were some obstacles, as the proposal for an interfaith fellowship had to be approved by the casthodie Church, as well & my own Anglicen ‘Missionary Society, USPG. an ras considerable discussion inthe Methodist ‘Could money donated se atian eause be used in this way? Was Christ ‘mission not about con” veing Buddhists, but rather about learning from them? In the end, the pro" posal for an annua fellowship was proven both cases. My zeal to develop tis program came from 2 ‘earlier invitation Thad been able to issue to a Hind scholar who hd best 2) fellow teacher in the Tamil- aotjuTheologieal Seminary in South India. He hhad been financed in a different vray, but had shown the value of having & PERO? ‘of another faith living in the vootfrunity, A devout Gandhian Hinds he aught us much of Saiva Siddhants, She'Tamil religious philosophy of which he is = scholar. This is difficult co Jearm fran books, but can be experienced through & VS teacher. At the sare time, Kotte’ the chapel every morning 1 asked him ‘why he did this, when many ve he Chistian clergy did not. He ssid that the ‘God he worshipped in Hin- or es in India was the same God whom he met fn the chapel. He believed sate eft a space outside of his Hinduism eich day to be filled with new Tenowledge and experience; here he filled f ip ov chapel and community. He ally carefully 20 the gospel readings, and wanted to discuss ‘hem each day at breakfast—aot the norm among the Christian members of the doer nity! He sid chat his Gora (piu ashen ‘and rote model] would be Sulghted that he was bere. When L asked hi ‘who was his Guru, he said ie was onium Miller, former Principal of Madras Christan College, and a pioneer in FHindw- Christan interaction. 1 found this strange 28 ‘Miller died long before our Kinds was born. He smiled and said, "Yes thar was ‘but I found him such an inspiron wes studying i his eollege that T went daily to meditate, sitting in Birmingham.” eaege hs statue! That journey Tam continuing hess A hare arived on cok January evenings OKs + Thad lefe him in the Colombo heat. He arrived in a taxis As 7 welcomed him,1 found that he was boeing cheated and an enormous fare was Being ‘demanded—a universal issue Far hose in a foreign Jand, I went out personally ‘and negotiated a much lower wl, J should engage in such action feo, He was very impressed thaty as princip forhim. and his im this rl ‘These the Phi Lnkan and can other a tomyad but some atl anf skeptical, God will jouney’ Suta tan conf mean the colley here.” Su attend the devo Sanity | ing has el this xp have bl Tp ow duism: ory piste we focuses the ex T the te os had pf wordsare atms, sight hivering in our weater over his sid that, though out Christianity, ¢to pursue stich to learn about ce to study local Phere were some approved by the Society, USPG. J money donated n not about con- he end, the pro- tation Thad been. her in the Tamil ced in a different ith living in the Sava Siddhanta, s difficult to learn At che same time, then any sshipped in Hin~ vel He believed be filled with new id community: He ‘wanted to discuss an members of the ¢ model] would be yuru, be said it was ze,and a pioneer in ied long before our found him such an to meditate, sitting ingham.” ss I had left him in J found that he was j—a universal issue tated a much lower agage in such action A Buddhist Monk as a Member of a Christian Mission College 151 for him, His gratefulness continued daily for the three months he was with us, and his impact on the international Christian community was very great, hence this article ‘These were some of the remarks made at his leaving party. A. woman from the Philippines said, “He was not a monk to me, but a friend.” A fellow Sri Lankan, Christian priest, remarked, “As a monk, he ran up to me when I arrived and carried my case. This was an extraordinary experience for me, He is not just 4 fanctionary, doing religious actions for others; he is one who receives from others and offers himself to others.” An African priest reflected, “He listened to my arguments, and reflected that what I was saying was not only Christian but something common between us. I have learned of Buddhism from classes, but I saw living Buddhism through him." Another African said, "I was initially skeptical, ut won over by hs friendship and kindness.” Another remark: "I hope God will enable us to say as we go home from Birmingham, and continue our journey in life, “This is what a Christian college can be like.”” ‘Sutadhara’s response was characteristically generous. “This kind of Chris- tian community,” he said, “is a good place for children to grow up in.” He gave an example of a college child who had gently reprimanded a friend from outside the college who was misbehaving, saying, "You should not do that kind of thing here.” Sutadhara said, “I have enjoyed all the classes [ have participated in, and attending chapel, where I have watched the faces of the congregation and noted the devotion expressed there. I ceme here with no preconditioning about Chris tianity. I have let what I have experienced here impact upon me. Such learn- ing has b#en more important than what I have read in books. 1 am particularly impressed by the contribution Christianity makes to social justice. I will treasure this experience as one of the best times I have ever had in my life” A humbling contribution for us to hear, when so often we do ourselves down, or take what we have been given for granted 1 personally gained much from Sutadharas time with us, I heard him expound Buddhism in a class I was convening on Christian Responses to Hin- duism and Buddhism, Here we were responding to living Buddhism, not just to history or theory. He attended a class I was leading on Mission and St. Paal’s Epistle to the Corinthians, and it was fascinating to hear him respond to this letter to a Christian community, with all its graces and divisions. He naturally focused on these issues of community so prominent there, and could see some of the experiences Paul was confronting mirrored in Buddhist communities. asked the class to prepare reactions to 1 Corinthians 11, the account of the institution of the Eucharist. It was he alone who highlighted the fact that if there are social and economic divisions coming to the fore, what is celebrated is not a true Eucharist at all. As a Buddhist he highlighted what the Christians hhad passed over, as they looked for theological niceties in the meaning of the words of Institution. He attended a class on the Psalms, and he loved seeing the152. INTERRELIGIOUS DIALOGUE A Buda ‘way these enrich the devotion of Christians, as they expressed their religious Kindness gece felings He also attended my weekly Bible study group, Here students offered Gods eee M interpretations of biblical stories or parables that meant much to thea we heard cu fies Foro from Sutadhara a beautifl story of the Buddha and how it could impact on then ourenerac a daily life by sng Tan ‘A further course he attended was on Development Issues, Here he was one pleas lear? interested to see what isthe distinctive religious contribution, He was clear that cceaion an eos development should be harmonious with the enviconment in which we live. He qu ae was struck by the story of Noah and the place of the dove and the olive twig in 88 a focus for meditati the story. Human beings, animals and plants all together can offer peace to the engaged in dle ‘world if they are integrated one to another. isa feng ot Nocall, of course, found Sutadhara's presence easy to accept. Inthe ten years spi ofsone oi was at the college, opinions about inteefath theology were the most polarized isciples of Jesus. during the term he was with us. Iam not sure if this was coincidence or if this Urelate one more in ‘was because someone in the community, though so self evidently a good soul, lege when a destines fg ‘was not a Christian, This raised all the questions of such theology in practice the college kitchen to fi and not just in abstract, Hlow can we account for this goodness? Is it through ithe could help. We ga the grace of God or should this not be presumed if he is not a Christian? Should ing, the father asked the this goodness therefore be accounted for as purely of nature and not of God? not help them that fir Can a man like Sutadhara be saved? If so, i itin spite of his religion or inclusive ‘ent to get his purse and of his religion? I thanked him. He said, ‘This discussion came to a head at an open evening, where I explained my giving me the opportun, kind of inclusivism and invited others to respond. Sutadhara said nothing, and remind me of my abbot v just listened as songg of the speakers excluded him from heaven, or even con- for those who expect ack signed him to worse, not of course by name, but because of the implications of they do, their arguments. Afterwards, slightly anxiously, I asked him what he felt. He After he hed lei, suid with a twinkle, I feel fine. Tt has been an exciting evening, I love hearing He said that he had learn Christians disagree with one another! Some have very extreme views, but I enjoy practice of Buddhism, Hi secing all these differences under one roof. And even if someone rejects the pos~ he had witnessed in the sibilities of interfaith dialogue, they are nearly always kind, or at east civil to me, monastery programs, patt fanyone appears unfriendly, T remember them in my meditation, spread kind- ferent Christan denomin ness toward them, and they are then usually friendlier than before when I next should be to learn from ‘meet them. One person found me difficult, bue I found out that he had some ferences between us. ‘major difficulties with people of other faiths in his earlier life. 1 then understood He had also earned f why he felt as he did.” English Christian couple ‘Much sadder in one respect was the occasion when he was invited to lead istry in Britain, They shi ‘4 meditation in the weekly common prayer time, held between colleges. The everything in life was smo staff of another Christian college made an announcement officially discouraging with all the difficulties, their students from attending. One oftheir staff members still attended, making He learned too from vis «clear statement of her views, but none of their students attended, Sutadhara led ing with the monks there. the meditation in @ characteristically inclusive way, encouraging participants to ‘engage in dialogue. These focus on Jesus if they wished, while he focused on the Buddha, It was a loving but also the unexpectedA Buddhist Monk as a Member of a Christian Mission College 153 kindness meditation, Metta, which he likens to what Christians would know as God's love. We were asked to evoke our compassion fist for ourselves, then for our families, friends, and neighbors, then for those to whom we are indifferent, then our enemies, and finally, forall living beings in the natural world. He ended by saying, “I know it is your custom to say the Grace as you leave; could some ‘one please lead the Grace?” I rejoiced with those who had come to this special ‘oceasion, and felt sad for those whose views had prevented them being there. 1 ‘thought also of a monastery in @ forest in the hills near Kyoto in Japan, where, as a focus for meditation in the prayer hall, there is a sculpture of the Buddha engaged in dialogue with Jesus. This, of course, was impossible historieally but is « fascinating possibility in the imagination. It scemed to come near to the spirit of some of our discussions between this disciple of the Buddha and today’s disciples of Jesus. I relate one more incident of many. One Sunday afternoon, L was in the col- lege when a destitute family knocked on the door, seeking help. I took them to the college kitchen to find them what food I could. Sutadhara saw us and asked if he could help. We gave them food and talked with them. As they were lewy- ing, the father asked me for money; they had to get to Cornwall! I said I could not help them that faz but would give them a litle, Sutadhara said, “Wait,” and ‘went to get his purse and gave from his modest allowance. After they had gone, I thanked him. He said, “Why are you thanking me? I want to thank you for ssiving me the opportunity to share with you in doing a deed of compassion. You remind me of my abbgg who would have acted in the same way.” What a lesson for those who expect acknowledgement as a right for the charitable works that they do, ‘After he had left, Sutadhara was interviewed about what he had learned, ‘He said that he had learned things about his own faith and things useful for the practice of Buddhism. He had been impressed with the educational programs hhe had witnessed in the churches and felt there was a need to restructure their monastery programs, particularly to learn about other faiths, and also the dif ferent Christian denominations, which Buddhists all lump together. The aim should be to leara from each other, though being clear we have significant dif- ferences between us He had also learned from observing the lives of others. One example was an English Christian couple going to work in Belize, giving up their prison min- istry in Britain. They showed to him the Christian way of lf, It was not that everything in life was smooth for them, or their children were all doing well, but “with all the diftultes, they enjoyed life and helped others as much as possible He learned too from visiting three other Christian communities and reflect- ing with the monks there. He also used the opportunities of community life to ‘engage in dialogue. These included the obvious places such as the dining room, but also the unexpected—the pool table, where he was a constant opporient £0——EE————— 154 INTERRELIGIOUS DIALOGUE players ofall cultures, fiiths and ages, and the computer room. He was in the end | provided with a computer in his room. But he felt that for an interfaith fellow, to go to the communal room was a real opportunity, maybe not to complete his ‘work, but for engagement, and for helping others who were finding word pro- cessing quite a challenge. ’ ‘My wife and I met Sutadhara again two months ago in Sri Lanka. It ‘was one of the highlights of a short visit there, to be entertained to lunch in Colombo. He greeted me with a great embrace and we heard that he was recov You | ering fom a major ear accident. As a passenger, he had suffered three breaks in his leg. He remarked that he had learned how to practice the right attitude to Inter physical pain, and not just to teach it. He added with his usual humor, “eis great 1 to be involved in interfaith. I was visited by the Anglican Bishop whom I met in andj Birmingham, and by Muslim, Hindu friends, as well as my Buddhist brothers. in the have received so many blessings and prayers, and so I am recovering fast.” ‘The meal we shared, he explained, had been given by Muslim neighbors, ‘whom he had told of our coming. It was not only first-class food, but I felt a real Jayeel| sacrament of interfaith understanding and love, as six of us shared it together. Sutadhara asked me to sit next to him and serve him. A Buddhist monk is not supposed to serve himself, he explained! ‘As we left, he presented me with a book titled Seeing Ceylon, written by an | inveterate traveller, who treks through forest, mountain, and remote village, in ‘order to discover the true Sri Lanka. I will value this much. But I suspect itis The fo Sutaghara who will always bring me closest to the heart of this fascinating, if Direct | tragic, island and to its profound but perplexing majority faith of Buddhism. He versity, is also someone who for many has transformed “interfaith dialogue” from a slo- the a {gan to a reality. Here we experienced true World Faiths Encounter? Soeul Muslim borhoo ‘gram is meeting how to share. i ious an at a deo ro longe thon b | and rai 23. Wind Fics Bncuncr othe tle ofthe journal published by the Weeld Congress of Fuith,in ich this article ist appeared. The journal tile bas since changed to Intreigius Ish: owned inthe Philippi . (of Dialogue and Engagement. ein Ei