Thomas Merton recognized the value and possibility of contemplative dialogue between monastics and contemplatives of other religious traditions and hoped that, through such dialogue, monastics would strive for 'inter-monastic communion' and a bonding of the broader 'spiritual family.' He held out hope that this bond would demonstrate the fundamental unity of humanity to a world that was becoming ever more materialistic and divided. Among other themes and topics, this book explores Thomas Merton's role as a pioneer of Buddhist-Christian dialogue and monastic interreligious dialogue. It delves into the process of Merton's self-transformation through contemplative experiences, explores his encounter with Zen and Tibetan Buddhists and his pioneering engagements in Buddhist-Christian dialogue, and presents and responds to the criticisms of those who raise questions about Merton's understanding of Buddhism. Fr. Jaechan Anselmo Park, OSB, articulates and analyzes the influences of Buddhist theory and practice on Thomas Merton's contemplative spirituality and shows how Merton's legacy has influenced and continues to inspire interreligious and inter-monastic dialogue, particularly in an Asian monastic context.

The Benedictine monk Pierre-Francois de Bethune has dedicated his life to following the lead of the great pioneers of interreligious dialogue at the level of spiritual experience. Having practiced zazen and "Way of tea" assiduously for decades, he now leads readers along the path of spiritual hospitality, describing how welcoming other religions transformed him and brought him to rediscover the Gospel. In this volume, he evokes the spiritual journeys of some of the pioneers of interreligious dialogue, among them, Thomas Merton, Henri Le Saux, Raimon Panikkar, and Christian de Cherge and the monks of Tibhirine. In doing so, he proposes that their commitment to dialogue, hospitality, and welcoming the other corresponds to what the Gospel requires of the followers of Jesus.

Over the course of its history the Christian monastic tradition has developed a desert spirituality" of solitude, silence, and self-knowledge that fosters openness to the divine presence and its transformative power. Today the divine presence is manifesting itself anew in the "desert of otherness," that sacred space in which we encounter the other as one whose difference, even of religion and spirituality, can enrich us, rather than as one who must be drawn to and converted to our own "truth." The encounter of Christians with other believers will increasingly become a place of hardship and testing that leads to union with the divine. This "third monastic desert" is, in reality, the nucleus of the Kingdom that is coming into being, where communication becomes communion. Such has been the experience of monastic men and women - Buddhists, Hindus, and Christians - who have engaged in dialogue. Having discovered an unanticipated bond between dialogue and silence, openness to the other and interiority, Christian monks invite the whole Church to join them on this journey into the desert of otherness.

"Fabrice Blee was born in epernay, France. He is a full professor on the faculty of theology of Saint Paul University, Ottawa, where he teaches in the areas of interreligious dialogue and Christian spirituality. He is also the director of a series on "Spiritualties in Dialogue" (MediasPaul); a member of the editorial board of "Dilatato Corde, " the online journal of Monastic Interreligious Dialogue; and an advisor to the board of directors of the North American commission of Monastic Interreligious Dialogue.""

When St. Benedict compiled his Rule for Monasteries in the early decades of the sixth century, the Buddhist monastic code had already been in existence for about nine hundred years. Since monastic life is shaped by spiritual practices that are very similar across different religious traditions, it should not be too much of a stretch to suggest that Christians can learn from the accumulated wisdom of Buddhist monasticism. For Buddhists, celibacy, accompanied by skillful reflection on their personal reactions to it, is a means of letting go of attachment to sensory pleasure. Buddhist monks do not marry; they strive to relinquish the desire for sexual pleasure because this form of gratification obstructs the "one-pointed stillness" that leads to insight. For Christians, celibacy--like marriage--is ultimately about love: responding to God's love for us and expressing selfless love for others. In light of the Christian understanding of marriage as an authentic--indeed, the ordinary--path to holiness, Skudlarek proposes a demythologized view of celibacy, presenting it as an alternate and equally valid spiritual practice for those who choose not to accept the demands of a committed sexual relationship. Drawing on the monastic interreligious dialogue, Skudlarek considers the Buddhist view of celibacy, which is not mythologized as a response to a divine call or as a superhuman way of life. He examines their regard for it as simply--and profoundly--a path to freedom, peace, and happiness. As Christians become aware of the benefits of celibacy for monks who observe it without reference to the Gospel, they may be able to appreciate all the more its importance and value for those who wish to followChrist as celibates, and in this way come to share in the freedom of the children of God.