Buddhism and Christianity are major world religions that both make universal and often competing claims about the nature of the world and ultimate reality. These claims are difficult to reconcile and often go to the core of Buddhist and Christian worldviews. This article looks at the age of encounter in the early modern period for ways Christians and Buddhists forged friendship through common spiritual commitments and action. Beyond seeking theological and philosophical exchange, convergences along spirituality and practice proved important vehicles for friendship. With the examples of Christian–Buddhist friendship from historical case studies, this article explores the ways contemporary Christian expressions of spiritual practice and advocacy allows Christians to connect with Buddhists. Early modern encounters have important lessons for furthering Christian–Buddhist friendship that may also be applied to other religious traditions.

Chapter 50 Indigenous and Vernacular Christianity Michèle Miller Sigg, Michèle Miller SiggSearch for more papers by this authorEva M. Pascal, Eva M. PascalSearch for more papers by this authorGina A. Zurlo, Gina A. ZurloSearch for more papers by this author Michèle Miller Sigg, Michèle Miller SiggSearch for more papers by this authorEva M. Pascal, Eva M. PascalSearch for more papers by this authorGina A. Zurlo, Gina A. ZurloSearch for more papers by this author Book Editor(s):Lamin Sanneh, Lamin SannehSearch for more papers by this authorMichael J. McClymond, Michael J. McClymondSearch for more papers by this author First published: 25 March 2016 https://doi.org/10.1002/9781118556115.ch50Citations: 1 AboutPDFPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShareShare a linkShare onFacebookTwitterLinked InRedditWechat Summary Indigenous and vernacular Christian movements are on the rise within global Christianity. The twentieth century in particular has been marked by the remarkable growth of independent Christian churches in Africa, Asia, and Latin America. These movements display idiosyncratic characteristics that emerge from their own distinctive contexts, representing a wide diversity of beliefs and practices that cannot be limited to a single category of church. This chapter provides an overview of the history and practices of these movements in an attempt to provide a snapshot of these unique expressions of global Christianity. Citing Literature The Wiley Blackwell Companion to World Christianity RelatedInformation

There is a global consensus that various traditions practised throughout parts of Asia can all be linked to one cohesive religion called 'Buddhism'. However, there is a long history as to how the West came to that consensus. Prior to the Iberian exploration, it was common to divide the religious world into four categories: Christianity, Judaism, Islam and all others under various permutations of superstition, heathenism or paganism. This article explores the rich encounter and exchange between Iberian friars and Buddhist monks, particularly in Siam (modern-day Thailand) that catalysed the identification of a common tradition in Asia thought to be centred on the person of the Buddha. It argues that one important part of the history of the identification of Buddhism as a single and bona fide religion begins with the encounter in the sixteenth century of Spanish friars with Buddhism. The social and political strength of institutional Buddhism in Siam, coupled with recognition of similar religious life and appreciation of ascetic values between monks and friars, triggers the identification by the friars of a distinct religion across Asia. The friars made the case that they were witnessing people with their own religion, distinguishable from undifferentiated superstition or idolatry. The consensus of the friars introduced an ideational core for the idea of Buddhism, based on one founder common to traditions in East and South-east Asia. These arguments set a foundation for Buddhism as a religion thought to closely mirror Christianity.

American missionaries have been an influential group of scholars-teachers in Thailand. Protestant missionaries built strong ties with the Siamese monarchy through teaching and tutoring them. This study examines the influence of United States Protestant (Presbyterian) missionaries on Siamese and US policies toward the Kingdom of Lanna (present-day northern Thailand) from 1866 until 1885. Specifically, it argues that, although Siam would have incorporated Lanna under centralized control in the long run, US missionaries (as well as US government pressure on Siam to intervene on the missionaries’ behalf) clearly accelerated this process. In terms of methodology, the study relies on primary and secondary resources. That is, government documents, Presbyterian church materials, letters, journals, as well as books. Ultimately, this study seeks to document the role of Protestant missionaries in Lanna from 1866 to 1885. It attempts to understand the relationship among these missionaries, the United States, and Siam—as well as these actors’ intentions in bringing Lanna to heel. Finally, it tries to gauge the evolution of Lanna from tributary kingdom to incorporated territory as a function of proximate Protestant missionary influence (in light of permissive causes) on Siam and (to a lesser extent) the United States.