Lynn de Silva - History of Buddhist-Christian Relations in Sri Lanka

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. In the early 19th century, this view started to change, into the conviction that every evangelist should have sound knowledge in Buddhism. The most prominent Christian scholars supporting this conviction were Daniel John Gogerly, C. H. S. Ward, and Robert Spence Hardy.

Despite their belief that knowledge in Buddhism was essential, their attitude toward 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. This antagonised the Buddhists, and eventually led to a national Buddhist movement, starting from controversies held at Baddegama (1865), Udanwita (1866) and Gampola (1871). 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.

Gradually, this negative attitude between Buddhists and Christians started to change. The main influences responsible for the change 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, whose 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.

Perhaps the first Methodist missionary to practice this more positive attitude toward Buddhism was Rev. Stanley Bishop, who made his attitude evident in a book titled Gautama or Jesus (1907). 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.

Another significant step toward dialogue between Christians and Buddhists was by Daniel T. Niles, in his book Eternal Life Now (1946). 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 arahant; and (2) to convey Buddhist truths within the context of Christianity.

With the resurgence of Buddhism after Sri Lankan 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. 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. The center was initially managed by Rev. G. B. Jackson, and later directed by Lynn de Silva, whose focus was on Buddhist studies.