Christian–Buddhist Dialogue in Myanmar: A Spirituality of Involvement in Social and Ethical Transformation by San Lian STM, MDiv, LLB, BTh, Diploma of Buddha Dhamma A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy University of Divinity 24 October 2017 Abstract This thesis examines the possibility of promoting Christian–Buddhist dialogue in Myanmar, where both Buddhists and Christians (especially those of the Protestant churches) have neglected and avoided interfaith dialogue up to the 21st century. In Myanmar, differences in faith and ethnicity tragically lead to religious marginalisation, violence and ethnic conflict. In this unstable situation, politicians exploit an amalgam of hatred, mistrust and fear rooted in ethnic religiosity, which often fuels the anger of defensive religious leaders. In response, this thesis advocates for the promotion of interfaith dialogue based on socially engaged spirituality for Myanmar people at the grassroots level, which may in turn lead to moral and social transformation. The thesis explores the core messages of the Buddha and Jesus Christ, as enshrined in the Four Noble Truths and the Sermon on the Mount, with a special focus on the Noble Eightfold Path and the Eight Beatitudes. Conceptually, the thesis advances interfaith awareness based on the documents of Vatican II, the Federation of Asian Bishops’ Conference and the World Council of Churches. The researcher uses the narrative method of theology, integrated with the analytical interpretive method used in missiology. The thesis aims to peacefully address socio-religious evils from the perspective of dialogue, and to uncover relevant and feasible ways to bring peace and social harmony to the broken, fear-ridden hearts of the suffering people of Myanmar. ii Declaration of Originality I hereby declare that, to the best of my knowledge, this thesis is my own work and it does not belong to material previously published by any another person. I certify that this thesis has not been submitted for any degree or other purpose. I also declare the intellectual content of this thesis is the product of my own work and all assistance received in preparing this thesis has been acknowledged. In this thesis, I acknowledged all sources used in writing in accordance with the supervision received in the process of its preparation. San Lian 16 June 2017 iii Acknowledgements This research depended on the generosity of the Commonwealth Government of Australia, for which I am deeply grateful. The Commonwealth Research Training Program funded my research scholarship. I am also indebted to Kingsville Zotung Baptist Church, for its financial assistance, care, prayer, social support, friendship and hospitality, which made me feel at home throughout my studies in Australia. I am indebted to Professor Samuel Ngun Ling, Professor Anna May Saypa, Professor Simon Pau Khan En, Professor Maung Maung Yin and Professor Saw Hlaing Bwa of the Myanmar Institute of Theology; Professor Hla Myint of the International Theravada Buddhist Missionary University; Dr U Ko Ko Naing, scholar and founder of the Dhamma Research Centre in Taunggyi, Shan State; and Professor Paul F. Knitter, Emeritus Paul Tillich Professor of Theology and World Religions, Union Theological Seminary, New York. The motivation of this research was related to their academic influence. I express heartfelt thanks to Rev. Associate Professor Jacob Kavunkal SVD, Yarra Theological Union, for the insightful guidance, academic suggestions and tireless commitment he contributed to this research project as a caring and patient principal supervisor. At the same time, I acknowledge Dr Oh-Young Kwon of Whitley College, and the kindness he has shown to me as my second supervisor. I am grateful to Rev. Associate Professor Michael Kelly, Research Coordinator of Yarra Theological Union, for his care, concern, hospitality and readiness to help me throughout my student life in Australia. Similarly, I am thankful to Rev. Professor Mark Lindsay, formerly Research Director of the University of Divinity, and Professor John McDowell, Research Director of the University of Divinity, and other University of Divinity staff who helped me in different ways. My thanks go to Ms Janette Bredenoord, Registrar of Yarra Theological Union. My thanks also to the staff of St Paschal’s Library and Whitley College for their help. I hold a debt of gratitude to Dr Peter Wilkinson for allowing me to use resource materials from his own collection. iv I honour and thank my parents, U Za Kua and Daw Ngo Khia, and U Kyaw Ling (my late father-in-law) and Daw Saw Bu (mother-in-law) for their blessings and prayer. I also thank all my siblings, friends and churches for how they have incessantly prayed for the successful completion of my PhD studies. Last but not least, my thanks go to my dear wife, Talitha Cumi, and beloved sons, Samuel Khan Naw Lian, Zaling Mang Naw Lian and Joseph Han Thawng Lian. Without their love, moral support, encouragement and prayer, this research could not have been accomplished. v Table of Contents Abstract ................................................................................................................................. ii Declaration of Originality ……………………………………………………………………….. iii Acknowledgements …………………………………………………………………………………. iv Table of Contents …………………………………………………………………………………….. vi Abbreviations ..................................................................................................................... x Introduction ........................................................................................................................ 1 Research Question ......................................................................................................................... 2 Aims and Objectives ...................................................................................................................... 2 Significance ....................................................................................................................................... 3 Methodology ..................................................................................................................................... 3 Limitations ........................................................................................................................................ 4 Outline ................................................................................................................................................. 4 Chapter 1: Background and Context ........................................................................... 7 1.1 Ethnic Context .......................................................................................................................... 8 1.2 Religious Context ................................................................................................................. 13 1.3 Sociopolitical Context ......................................................................................................... 24 1.4 Literature Review ................................................................................................................ 27 1.4.1 Christian–Buddhist Dialogue in Asian Theological Discussion .................... 27 1.4.2 Socially Engaged Dialogue ........................................................................................... 34 Chapter 2: Understanding Interreligious Dialogue ............................................ 39 2.1 The Federation of Asian Bishops’ Conferences ....................................................... 39 2.1.1 The Meaning of Dialogue .............................................................................................. 39 2.1.2 Dialogue in the Catholic Church ................................................................................ 40 2.1.3 The Federation of Asian Bishops’ Conferences and Dialogue ....................... 43 2.1.4 The Theological Basis of Dialogue ............................................................................ 45 2.1.5 The Nature of Dialogue .................................................................................................. 48 2.1.6 The Goal of Interreligious Dialogue ......................................................................... 50 2.1.7 Forms of Dialogue ............................................................................................................ 51 2.1.8 The Fruit of Dialogue ...................................................................................................... 53 2.2 Dialogue and the World Council of Churches .......................................................... 54 vi 2.2.1 Historical Context of the Protestant Ecumenical Movement ........................ 54 2.2.2 Difficulties with Dialogue .............................................................................................. 56 2.2.3 World Council of Churches and the Nature of Dialogue .................................. 60 2.2.4 Foundations of Dialogue ............................................................................................... 65 Chapter 3: Promoting Interreligious Dialogue: Problems and Challenges ............................................................................................. 69 3.1 The Manipulation of Religion ......................................................................................... 69 3.1.1 Pre-colonial Royal Patronage of Buddhism .........................................................