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Pater Hugo Makibi Enomiya-Lassalle (1898-1990) from the Society of Jesus was sent to Japan as a missionary in 1929, and was introduced to Zen Buddhism. Lassalle's 'Zen meditation of Christianity' has become a meditation method to bring a transition for the general public as well as Christians to a new consciousness, combining Zen with the mysticism of Christianity. Lassalle's Zen meditation quickly spread to Germany and Europe. Moreover, Lassalle promoted the popularization of Zen performance so that not only Christians can meet Buddhism without giving up their identity of being a Christian, but also anyone, regardless whether they are believers, non-believers or atheists, can practise Zen in their daily lives.
The reason why the dialogue between Lassalle's Zen and Christianity was possible was because it was a dialogue based on experience, not on doctrine. Lassalle pursued the inter-faith dialogue, not through doctrines, but through religious experiences between religions, and realized it through an existential dialogue aiming at moral self completion, not through real ontology which makes an issue of theism. It was the concepts of nothingness(Ÿo), no thinking(Ÿo˼Ω) and no object(ŸoŒ¦Ïó) that his experiential and existential dialogue was based upon. The purpose of Lassalle's dialogue was to restore the world peace and humanism through the self completion of human beings.
Lassalle's dialogue of existence and experience could be a good case example for the future inter-faith dialogue in South Korea which can develop, not into a dialogue focused on theory and doctrines, but into a practical humanistic dialogue that is popular among the general public, sharing social responsibilities.
The inter-faith dialogue that Lassalle pursued was a dialogue method in which the identity and universality of each religion is respected. This was demonstrated throughout his life, and he was hailed as a spiritual leader bridging great spiritual and religious characteristics of the cultures of East and West in the 20th century.
This study explores the dialogue between Lassalle's Zen and Christianity in two sections. First, Lassalle's initial understanding of Zen Buddhism in Japan as a missionary having a mission work in mind was examined. Second, it explores Lassalle in the later period after he attempted the dialogue between Zen and Christianity. The dialogue of Lassalle in the later stage suggests that it is possible to experience through Zen practices, taking a position of humanistic pluralism. If the initial dialogue was a cultural approach to Zen, the dialogue in the later stage in his life was a meeting with Zen as an experience, especially a mystical experience.

Pater Hugo Makibi Enomiya-Lassalle (1898-1990) from the Society of Jesus was sent to Japan as a missionary in 1929, and was introduced to Zen Buddhism. Lassalle's 'Zen meditation of Christianity' has become a meditation method to bring a transition for the general public as well as Christians to a new consciousness, combining Zen with the mysticism of Christianity. Lassalle's Zen meditation quickly spread to Germany and Europe. Moreover, Lassalle promoted the popularization of Zen performance so that not only Christians can meet Buddhism without giving up their identity of being a Christian, but also anyone, regardless whether they are believers, non-believers or atheists, can practise Zen in their daily lives.
The reason why the dialogue between Lassalle's Zen and Christianity was possible was because it was a dialogue based on experience, not on doctrine. Lassalle pursued the inter-faith dialogue, not through doctrines, but through religious experiences between religions, and realized it through an existential dialogue aiming at moral self completion, not through real ontology which makes an issue of theism. It was the concepts of nothingness(Ÿo), no thinking(Ÿo˼Ω) and no object(ŸoŒ¦Ïó) that his experiential and existential dialogue was based upon. The purpose of Lassalle's dialogue was to restore the world peace and humanism through the self completion of human beings.
Lassalle's dialogue of existence and experience could be a good case example for the future inter-faith dialogue in South Korea which can develop, not into a dialogue focused on theory and doctrines, but into a practical humanistic dialogue that is popular among the general public, sharing social responsibilities.
The inter-faith dialogue that Lassalle pursued was a dialogue method in which the identity and universality of each religion is respected. This was demonstrated throughout his life, and he was hailed as a spiritual leader bridging great spiritual and religious characteristics of the cultures of East and West in the 20th century.
This study explores the dialogue between Lassalle's Zen and Christianity in two sections. First, Lassalle's initial understanding of Zen Buddhism in Japan as a missionary having a mission work in mind was examined. Second, it explores Lassalle in the later period after he attempted the dialogue between Zen and Christianity. The dialogue of Lassalle in the later stage suggests that it is possible to experience through Zen practices, taking a position of humanistic pluralism. If the initial dialogue was a cultural approach to Zen, the dialogue in the later stage in his life was a meeting with Zen as an experience, especially a mystical experience.