The Jesus-Buddha, the essence of the Christian Zen Buddhism or Zen Buddhist Christianity
But times were to change quickly. Accompanied in 1959 by Pope John XXIII's first appointed Bishop of Hiroshima, Dominic Yoshimatsu Noguchi, Father Enomiya-Lassalle took part in the Second Vatican Council, where he held talks on liturgical inculturation. The new edition of his book received no imprimatur at first, because even Karl Rahner identified Zen as monistic and explained it as incompatible with Christianity.
Lassalle even borrowed from Pierre Teilhard de Chardin, to correct deficiencies in his doctrine. However, atmosphere of the council initiated an "understanding" with the Eastern religions with the help of the Father General, Pedro Arrupe, who soon ascended to become one of the most important representatives of the "Christian-Buddhist dialogue".
Father Enomiya-Lassalle was convinced that through Zen "the soul goes to meet God to the utmost limit of the possible". In 1973 it had come: Lassalle was finally recognized as a Zen master. The recognition of his Kensho was carried out by Yamada Koun Zenshin, a leading exponent of Zen Buddhism and founder of one of the many Buddhist sects. Yamada Koun (1907-1989) was, however, unlike other Buddhist Zen masters leader involved, to win many Christians for Zen Buddhism. One of them was the Jesuit Hugo Lassalle. (pictured right).
Lassalle's "Zen Eucharist" and the (lack of) consciousness quantum leap
Lassalle drew other religious in Europe under his spell such as the Benedictine Willigis Jäger, the Jesuit Brantschen, the Pallottine John Kopp, whom he brought in contact with Yamada Koun in contact and formed them. Even the later Niederalteich Abbot Emanuel Jungclaussen was influenced in the 70s by Lassalle. The Buddhist sect leader, Yamada Koun were "consecrated"together with the Münsterschwarzacher Benedictine Abbot Boniface Vogel, the Zen Center of Willigis Jäger in 1980. They all believed they were able to fully perform in the Far Eastern spirituality, a quantum leap of consciousness. The former immediately started after the Second Vatican Council and the revolutionary cultural upheaval of 1968, with their Zen Mission in German-speaking countries. Kopp in the diocese of Essen, Jäger in the Abbey of Münsterschwarzach in the diocese of Würzburg, Brantschen in the diocese of Basel. Lassalle was, as mentioned, instrumental in the creation of the "Zen monastery" of Unterdietfurt in the diocese of Eichstätt, among other things in 1977. The inauguration of the Meditation House of St. Francis was made ??in his presence by the then bishop of Eichstätt, Alois Brems.
Accordingly there was expectant criticism by Henri de Lubac and Hans Urs von Balthasar, who pointed out, among other things, that zen-practicing priests give up their priesthood, their leave their orders and even lose their Christian faith, was unheard in Unterdietfurt, as well as in Münsterschwarzach and elsewhere. They also wrote: "From the history of religion perspective, it is an outstanding achievement of cooperation between Lassalle and Yamada, that Christian ministers withdrew the teaching license of the Buddhist sect." Indeed! Cui bono?
Father Hugo Makibi Enomiya-Lassalle died in 1990, a year after Yamada, to whom the whole idea of "Christian" Zen Buddhism goes back in the West. At his request, Lassalle's body was cremated and the ashes transferred to Japan.
Extract from Eponymous Flower