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Zen for Christians: A Beginner's Guide
In Zen for Christians, author Kim Boykin—who has personally experienced the gifts of Buddhism in her own Christian faith and has taught this subject in a variety of settings—offers Christians a way to incorporate Zen practices into their lives without compromising their beliefs and faith.
Zen for Christians assumes curiosity but no knowledge as it walks readers through specific concepts of Zen philosophy—such as suffering, attachment, and enlightenment—and explains each in a simple, lively way. Sections between chapters gently guide readers through Zen mediation practices, explaining the basics in a clear, engaging way. One key chapter places Christian and Zen teachings side by side to help Christian readers not only understand Zen but appreciate what it has to offer them.
Zen for Christians illustrates how Zen practice can be particularly useful for Christians who want to enrich their faith by incorporating contemplative practices.
194 pages, Hardcover
First published April 11, 2003
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Displaying 1 - 16 of 16 reviews
August 27, 2018
I received a copy of this book from Netgalley in exchange for an honest review.
I actually read most of it while I was on a silent retreat. In some ways, this was a perfect setting!
Zen For Christians is written by Kim Boyer, a Religious Studies writer and a teacher at a Catholic Girl’s school. Her approach to Zen is from a Christian perspective. She has experience of both traditions and I would say that she is true to both in her presentation. I find her style to be very accessible, both in terms of background and practical aspects of how a person could explore the Zen traditions on her own. The author describes this as ‘a beginner’s guide to Zen, written especially for Christians’. It includes detailed instructions in the practice of Zen meditation, an introduction to the teachings and also personal reflections from the author on her experiences and thoughts.
I found the teachings to be very interesting, and the reflections to be quite insightful. I appreciated the practical wisdom as well, such as the insight that many people who follow this path are disaffected Christians who may find it odd that a practicing Christian would want to try on aspects of Zen as well.
In particular, though, I found the introduction to Zen practice to be very helpful. Boyer spells out clearly the approach to each practice along with her own experience on what has worked or not worked. During my days of retreat, I attempted my pwn practice of some of the exercises. I found I was able to follow her suggestions, and found it to be a helpful experience.
I would recommend this book for anyone who is curious to find out more about this way.
I actually read most of it while I was on a silent retreat. In some ways, this was a perfect setting!
Zen For Christians is written by Kim Boyer, a Religious Studies writer and a teacher at a Catholic Girl’s school. Her approach to Zen is from a Christian perspective. She has experience of both traditions and I would say that she is true to both in her presentation. I find her style to be very accessible, both in terms of background and practical aspects of how a person could explore the Zen traditions on her own. The author describes this as ‘a beginner’s guide to Zen, written especially for Christians’. It includes detailed instructions in the practice of Zen meditation, an introduction to the teachings and also personal reflections from the author on her experiences and thoughts.
I found the teachings to be very interesting, and the reflections to be quite insightful. I appreciated the practical wisdom as well, such as the insight that many people who follow this path are disaffected Christians who may find it odd that a practicing Christian would want to try on aspects of Zen as well.
In particular, though, I found the introduction to Zen practice to be very helpful. Boyer spells out clearly the approach to each practice along with her own experience on what has worked or not worked. During my days of retreat, I attempted my pwn practice of some of the exercises. I found I was able to follow her suggestions, and found it to be a helpful experience.
I would recommend this book for anyone who is curious to find out more about this way.
July 14, 2019
A partial reconciliation
While it is true that one could practice, say, yoga, and practice it well and fairly near completeness and still be a Christian, it is a bit of a stretch to fully immerse oneself in Zen Buddhism and remain a Christian. Or vice-versa.
This is not and cannot be immediately apparent to casual and beginning practitioners of either Christianity or Zen. Certainly however it should be clear to Kim Boykin. And, after a fashion, I think it is. What she has done is reduce Zen to something close to a non-spiritual practice, a "Zen for health," if you will, in particular Zen for mental and emotional health, and in that way make Zen compatible with Christianity.
As Boykin points out, the central tenet of Christianity, that of salvation, is similar to the Buddhist tenet of right behavior. In Christianity all have sinned, but if we accept Christ, who died for our sins, as our savior we will enter the Kingdom of Heaven. In Buddhism we are not "unsaved" or in a state of mortal sin, rather we are in a state of pain and suffering, some of it psychological. We overcome that state through Right Living, Right Behavior--the famous Eightfold Path. (See especially page 91.)
Boykin goes into the differences and similarities in her third chapter, "Zen Teachings and Christian Teachings." Basically she resolves all apparent conflicts by stating that "Zen teachings are not doctrines." This is precisely, exactly correct. Indeed, the central spirit in Zen is to laugh at all doctrines, to find enlightenment through "killing the Buddha" and "no thought," which are ways to get away from the limitations of the so-called rational mind. Typically a Zen koan presents the student with a logical paradox and demands an answer, an answer that can only be found by transcending the rational mind and all doctrines. So, by this method Boykin can accept any facet of Christianity including the most literal and fundamental and find no conflict with Zen.
So be it.
However, there is no "God" in Buddhism. Consequently for God to have a "son" can only be understood in a symbolic sense. The acceptance of Christ as a personal savior, again can only be done in a symbolic sense. To go even deeper into Buddhist "theology," if you will, or "psychology" (which I think is the best way to understand these things, at least in the beginning) it is necessary to realize that for the Buddhist we do not even exist in the same way we do in Christianity. In Buddhism the self is an illusion. In Christianity the self is very real and transcends death. Furthermore, there is no concept of karma or reincarnation in Christian theology. Boykin does not discuss either idea, possibly because neither idea is logically compatible with Christianity.
What Boykin does well here is to show how Zen meditation can enrich one's life, how "being here now" and other Zen practices can lead to a fuller spiritual experience, as they have for her. From a Christian point of view, prayer is the most powerful meditation. From another point of view, prayer is simply one type of meditation. Prayer and meditation are both practices, or techniques, if you will, for finding God or nirvana--which to some people amounts to the same thing. Zazen ("just sitting," i.e., sitting meditation) is certainly a practice that would be compatible with any religion.
So what Zen for Christians is about is using Zen techniques to further one's Christianity. This is fine, but theological speaking, Zen and Christianity are different ways to God (and/or satori) and cannot be held as truths simultaneously without some strenuous mental gymnastics. (Or actually in the impish spirit of Zen, they can be held simultaneously in the mind with the greatest of ease!) A striking example of this discordance can be seen on page 40 where Boykin recites a prayer learned from Karl Rahner. It ends with the words, "I am powerless, blind, dead, but you are mighty, light, and life and have conquered me long ago with the deadly impotence of your Son." Prayer is surrender to a power greater than oneself. But words like "the deadly impotence of your Son" have no meaning in Zen.
More in concert with the spirit of Zen would be the 46th Psalm as quoted on the next page: "Be still, and know that I am God." However, the use of the word "God" and the sense that "God" would actually demand something of someone is foreign to Zen. In Zen one does not speak of God partly because traditionally the Buddha turned aside all such questions. (It takes some study to understand why he did.) But theologically speaking, to mention God would be to immediately identify God in some manner, and that would be meaningless since what stands for God in Buddhism is beyond any human designation--indeed beyond human comprehension. On the other hand, in Christianity God is made personal. Moreover, in fundamentalist Christianity, humans are said to be made in the image of God.
Boykin's style is engaging and her recollection of her Zen training and how she came to the Catholic Church make for interesting reading. I had the sense that one of the commonalities shared by Zen and Christianity that Boykin discovered, perhaps in a subconscious way, is in the practices of Zen and the rituals of the Catholic Church. Although they are very different in structure and event, they serve some of the same purposes, that of helping the aspirant find spirituality. And of course the monastic tradition in Zen has some similarities with that of the Catholic Church.
Bottom line: While this is a good introduction to Zen, if you want to read about how Zen and Christianity can and cannot be reconciled, I recommend Thomas Merton or Alan Watts.
--Dennis Littrell, author of “The World Is Not as We Think It Is”
While it is true that one could practice, say, yoga, and practice it well and fairly near completeness and still be a Christian, it is a bit of a stretch to fully immerse oneself in Zen Buddhism and remain a Christian. Or vice-versa.
This is not and cannot be immediately apparent to casual and beginning practitioners of either Christianity or Zen. Certainly however it should be clear to Kim Boykin. And, after a fashion, I think it is. What she has done is reduce Zen to something close to a non-spiritual practice, a "Zen for health," if you will, in particular Zen for mental and emotional health, and in that way make Zen compatible with Christianity.
As Boykin points out, the central tenet of Christianity, that of salvation, is similar to the Buddhist tenet of right behavior. In Christianity all have sinned, but if we accept Christ, who died for our sins, as our savior we will enter the Kingdom of Heaven. In Buddhism we are not "unsaved" or in a state of mortal sin, rather we are in a state of pain and suffering, some of it psychological. We overcome that state through Right Living, Right Behavior--the famous Eightfold Path. (See especially page 91.)
Boykin goes into the differences and similarities in her third chapter, "Zen Teachings and Christian Teachings." Basically she resolves all apparent conflicts by stating that "Zen teachings are not doctrines." This is precisely, exactly correct. Indeed, the central spirit in Zen is to laugh at all doctrines, to find enlightenment through "killing the Buddha" and "no thought," which are ways to get away from the limitations of the so-called rational mind. Typically a Zen koan presents the student with a logical paradox and demands an answer, an answer that can only be found by transcending the rational mind and all doctrines. So, by this method Boykin can accept any facet of Christianity including the most literal and fundamental and find no conflict with Zen.
So be it.
However, there is no "God" in Buddhism. Consequently for God to have a "son" can only be understood in a symbolic sense. The acceptance of Christ as a personal savior, again can only be done in a symbolic sense. To go even deeper into Buddhist "theology," if you will, or "psychology" (which I think is the best way to understand these things, at least in the beginning) it is necessary to realize that for the Buddhist we do not even exist in the same way we do in Christianity. In Buddhism the self is an illusion. In Christianity the self is very real and transcends death. Furthermore, there is no concept of karma or reincarnation in Christian theology. Boykin does not discuss either idea, possibly because neither idea is logically compatible with Christianity.
What Boykin does well here is to show how Zen meditation can enrich one's life, how "being here now" and other Zen practices can lead to a fuller spiritual experience, as they have for her. From a Christian point of view, prayer is the most powerful meditation. From another point of view, prayer is simply one type of meditation. Prayer and meditation are both practices, or techniques, if you will, for finding God or nirvana--which to some people amounts to the same thing. Zazen ("just sitting," i.e., sitting meditation) is certainly a practice that would be compatible with any religion.
So what Zen for Christians is about is using Zen techniques to further one's Christianity. This is fine, but theological speaking, Zen and Christianity are different ways to God (and/or satori) and cannot be held as truths simultaneously without some strenuous mental gymnastics. (Or actually in the impish spirit of Zen, they can be held simultaneously in the mind with the greatest of ease!) A striking example of this discordance can be seen on page 40 where Boykin recites a prayer learned from Karl Rahner. It ends with the words, "I am powerless, blind, dead, but you are mighty, light, and life and have conquered me long ago with the deadly impotence of your Son." Prayer is surrender to a power greater than oneself. But words like "the deadly impotence of your Son" have no meaning in Zen.
More in concert with the spirit of Zen would be the 46th Psalm as quoted on the next page: "Be still, and know that I am God." However, the use of the word "God" and the sense that "God" would actually demand something of someone is foreign to Zen. In Zen one does not speak of God partly because traditionally the Buddha turned aside all such questions. (It takes some study to understand why he did.) But theologically speaking, to mention God would be to immediately identify God in some manner, and that would be meaningless since what stands for God in Buddhism is beyond any human designation--indeed beyond human comprehension. On the other hand, in Christianity God is made personal. Moreover, in fundamentalist Christianity, humans are said to be made in the image of God.
Boykin's style is engaging and her recollection of her Zen training and how she came to the Catholic Church make for interesting reading. I had the sense that one of the commonalities shared by Zen and Christianity that Boykin discovered, perhaps in a subconscious way, is in the practices of Zen and the rituals of the Catholic Church. Although they are very different in structure and event, they serve some of the same purposes, that of helping the aspirant find spirituality. And of course the monastic tradition in Zen has some similarities with that of the Catholic Church.
Bottom line: While this is a good introduction to Zen, if you want to read about how Zen and Christianity can and cannot be reconciled, I recommend Thomas Merton or Alan Watts.
--Dennis Littrell, author of “The World Is Not as We Think It Is”
April 21, 2020
Interesting book. The premise is that Zen is practice oriented, rather than doctrine oriented, therefore Zen practice is compatible with Christianity. I don't know enough about Zen Buddhism to know whether that claim is true. The book was well written.
March 23, 2021
4 strong stars for an impulse buy at a cool independent bookstore on the Rehoboth Beach boardwalk. The premise is that a person can be a Christian and practice Zen without either tradition getting in the other's way. The actual structure of the book consists of traditional chapters (giving autobiographical details and exposition of Zen ideas, comparing the apples and oranges of Christianity and Zen) with how-to chapters presenting the techniques of Zen meditation practice.
The book is well written, with a straightforward, gently humorous tone that seems very appropriate for the material. Boykin assumes the reader is a Christian who knows very little to nothing about Zen practice, so the expository chapters include basic info like the life of the Buddha, the history of the Zen branch of Buddhism, and a few winks and nudges connecting relevant Christian teachings, while the how-to chapters start at zero and, in clear, polished language, direct the reader to ever more challenging aspects of practice. Indeed, one of the blurbs on the dust jacket likens these chapters to a very good recipe book, and I find that an apt description: just as a good cookbook author will remind you not to burn the garlic without talking down to you, Boykin leads the reader along in baby steps without any judgment.
The hidden gem here, though, is the recommended resource list at the end of the book. It comprises a thoughtfully curated bibliography of further reading, grouped into categories. A book on my Currently Reading shelf, "Everyday Zen", is the first entry on the list, which I didn't realize until after I had bought Zen for Christians.
The book is well written, with a straightforward, gently humorous tone that seems very appropriate for the material. Boykin assumes the reader is a Christian who knows very little to nothing about Zen practice, so the expository chapters include basic info like the life of the Buddha, the history of the Zen branch of Buddhism, and a few winks and nudges connecting relevant Christian teachings, while the how-to chapters start at zero and, in clear, polished language, direct the reader to ever more challenging aspects of practice. Indeed, one of the blurbs on the dust jacket likens these chapters to a very good recipe book, and I find that an apt description: just as a good cookbook author will remind you not to burn the garlic without talking down to you, Boykin leads the reader along in baby steps without any judgment.
The hidden gem here, though, is the recommended resource list at the end of the book. It comprises a thoughtfully curated bibliography of further reading, grouped into categories. A book on my Currently Reading shelf, "Everyday Zen", is the first entry on the list, which I didn't realize until after I had bought Zen for Christians.
January 4, 2021
I really loved this book and would happily give it more than five stars. It's very easy to read and the way the author talks about Zen makes me excited to practice it. I would recommend this to anyone who has tried meditation and thought that they can't do it. Kim Boykin makes it accessible for everyone in this no nonsense down to earth guide. The only thing I wish is that she had included more directions on the literal day to day practice of Zen including how to pay homage to the Buddha when you have Christian beliefs. Also some chants would have been a nice addition. I'm not a Christian per say. I have faith in God but I prefer the new age term lightworker. But this book drew my attention as it is God centred. I'm really happy I read it and I was sad when it ended. I wish there was a part two with more details on daily practice.
October 30, 2022
Three stars, i.e, middle of the road. I didn't find anything particularly objectionable with the book, but it left me wanting a lot more. I guess it's a good introduction to mindfulness practice, but there's lots of good books on that topic and I didn't find anything of actual substance regarding Zen, Buddhism, or Christianity that you can't read in 10 minutes on Wikipedia. And there is especially nothing in here about why the author is Catholic, except that it "felt right."
July 14, 2023
I really enjoyed the book overall. I found the comparison and contrast between Christianity and Zen helpful and beneficial. The book is heavily focused on practice and meditation so anyone looking to improve meditation in general- Christian or Buddhist or otherwise - would probably benefit greatly from the book, but of course those who are already Christian and interested in learning about or practicing zen will be those who benefit the most.
June 26, 2017
Excellent basic intro to Zen practice! Good comparisons made between Jesus and Buddha
March 19, 2019
This book was less "how to" and more trying to justify the idea. I am a little sad.
November 13, 2013
A decent book with good explanations of the basics of zen practice, but neglects its philosophy and connection to Buddhism. The author is a Christian who practices Zen, but her attempts to express the similarities and compatibility between the two belief systems sometimes ring false. I am fairly sure her ideas may work satisfactorily for the Christian Left, but I cannot see the Christian Right doing anything other than dismissing it all. Unless they find merit in Zen and choose to rename it Praise Sitting.
Currently reading
March 20, 2009I love this book that reminds us that Zen Buddhism "is a practice, not a religion" (although I'm sure some would disagree) and we can honor our Christian faith and still have a Zen practice that keeps us centered and balanced.
March 6, 2007
Decent book for Christians to read about Zen
November 1, 2009
a wonderful little introduction and reminder that Zen practice can deepen one's Christian faith in ways that enhance traditional Christian disciplines
April 5, 2011
An excellent little book that fills in the gaps between Zen and Christianity. Boykin does a good job of showing how the two can mesh without ignoring the ways in which they cannot.
July 9, 2018
I really wanted to like this book. But there was too much detail on the practice of Zen and precious little information on the connection between Zen and Christian contemplation. The author begins by insisting that Zen and Christianity are compatible, but she then takes huge detours to focus on the verbiage and requirements of Zen practice. I truly wanted to explore the connections and commonalities between Christian mysticism and Zen, but the book came up lacking.
This book would be an excellent introduction to Zen, but the author seems very much to want to direct you to your nearest Zen center and practice meditation according to arcane and strict rules, leaving your Christian faith at the door. In this sense, I feel the title, in attempting to appeal to Christians, was misleading.
This book would be an excellent introduction to Zen, but the author seems very much to want to direct you to your nearest Zen center and practice meditation according to arcane and strict rules, leaving your Christian faith at the door. In this sense, I feel the title, in attempting to appeal to Christians, was misleading.
July 16, 2018
When Kim Boykin studied Zen, she found the rich tradition of Christian contemplation which had always been there. She decided to combine Zen meditation and practices with her Christian meditation and prayer. This is a clear and easy-to-read guide about how to practise Zen meditation, which includes breathing and walking meditation and shows how to incorporate these habits into your daily life. She writes about Buddhist beliefs and shows their similarity with Christian beliefs in a concise and interesting way.
I found this book especially easy to relate to because Boykin converted to Catholicism and I share her love for the beautiful liturgy and I could understand her journey to faith.
I received this free ebook from Net Galley in return for an honest review.
I found this book especially easy to relate to because Boykin converted to Catholicism and I share her love for the beautiful liturgy and I could understand her journey to faith.
I received this free ebook from Net Galley in return for an honest review.
Displaying 1 - 16 of 16 reviews