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By Leo D. Lefebure. Faith Meets Faith Series. Maryknoll N.Y.: Orbis, 1993. Pp. xxiii + 239. $18.95. A thoughtful comparison of the traditional accounts of Christ and Buddha, Japanese Mahayana (Zen and Shin) and Christianity (Pseudo-Dionysius and Augustine), and Buddhist and Christian responses to modernity (Thich Nhat Hanh and Gustavo Gutierrez). Lefebure sees similar structures (the simultaneous striving for self-perfection and altruistic activity) within the context of different doctrinal presuppositions (creation and interdependent arising). The strongest features of the book are its emphasis on practice and experience, the attention to both cataphatic and apophatic systems and spiritualities, the solid discussion of Engaged Buddhism and Liberation Theology, and a refusal to make simplistic identifications between Buddhism and Christianity or to force closure on the new and complex issue of the dialogue. However, except for the section on Nhat Han and Gutierrez, only secondary sources are used. And although L. has read extensively, he leaves us with the misleading impression that there is an ultimate reality of some sort (variously identified with emptiness, nirvana, Buddha, Nature, Dharmakaya, etc.) in Mahayana Buddhism, despite quoting Nhat Hanh on the Heart Sutra, who correctly equates emptiness and interdependent arising (which Nhat Hanh calls "interbeing"). We can certainly say that Christianity has an ultimate reality (God) but we can at most say that Buddhism leads to seeing reality as it ultimately is. Christianity goes to a "there," but Buddhism dismantles the illusory "here" so that the nonillusory "here" self-manifests: this is the identity (better, nonduality) of samsara and nirvana which L. reports was such a problem for Tillich. L.'s heavy reliance on D. T. Suzuki and Masao Abe leads him to be overly suspicious of conceptual statements about emptiness. A discussion of Tendai or Gelugpa would have provided a more effective foil to Augustine's doctrinal statements.