This book is the fifth in the series edited by Loye Ashton and John Thatamanil. Heim's focus in comparing Buddhism and Christianity is in “the dynamic that is embodied in Christian views of Christ's self-giving and the dynamic that is embodied in Buddhist views of bodhisattva's benevolence” (31). He seeks to explore the “mutual learning and appreciation” between these two belief systems. It is full of thoughtful theological reflections, thus making it more a book to be studied than one to be simply read.

Part 1 contains a single chapter. After some methodological considerations, Heim explores themes in the notion of the bodhisattva and Christ's salvific role for Christians. From a methodological perspective, he acknowledges the specific kind of similarities he will be pursuing, namely, elements with a “similar functional or structural place in the two traditions” (26). This allows him to hone in on similarities while at the same time respecting the differences between the two traditions. He compares the experience of the Buddha's enlightenment with the incarnation and the events of Christ and his life. One of the methodological differences, not as clearly articulated as the rest, is that he has chosen a specific branch among the various Buddhist's lineages with which to work—the Mahayana (over and against the Theravada), whereas his summaries of the Christ event, though broadly construed, do not delineate a specific Christian tradition.

Part 2 contains two chapters of a helpful overview of “A Guide to the Bodhisattva's Way of Life” (Bodhicaryāvatāra) by Śāntideva (ca. 800 CE). Heim also highlights a distinctive contribution of the latter, who encourages his audience to place itself in the shoes of another as a way of alleviating negative emotions toward another (95). This calls to mind the prayer attributed to St. Francis especially when it reads it is better to understand than to be understood. But Śāntideva also provides a rationale for seeing one's enemies and rivals in a new light. Passing over to their point of view one can, paradoxically, free oneself from the negative emotions by way of empathetic comparison and contrast. There is much fruit to Heim's exposition for the reader to digest, and the author's own background in Girard resonates with this Buddhist insight. In short, if Jesus tells us to love our enemies, Śāntideva gives us concrete exercises to accomplish this command in order to effect that love.

Part 3 contains three chapters of Heim's own reflections on Śāntideva's work. Still, Heim's reflections are more occasioned by the former rather than a commentary on it. There are plenty of rich points worthy of further study that cannot be rehearsed in a short review. One of the most relevant points he attempts is to make the Buddhist teaching of no-self (anattā) palatable for the Christian. He also engages very nuanced questions about a comparison between the Christ and the notion of the bodhisattva. His treatment in this part is thoughtful, careful, nuanced, and irenic for Christians and Buddhists alike.

As a quibble, Heim's irenicism does at times seem to avoid some relevant questions. His quoting of Terence Tilley's unpublished manuscript that “Christians are creatures and Buddhists are not” (129) demands a greater response and provision of a fuller context. As well, he appears to sidestep a response to John Keenan's “rejection” of the inherent Buddha nature of human beings as “not relevant to his immediate point” (303, n. 77) although it would have seemed relevant to his lengthier discussion of Buddha nature.

Heim contributes creatively and fruitfully to the emerging field of comparative theology. Although he does not mention much about any formal participation in dialogues with Buddhists, he admits to a regular meditation practice with a group. I resonated with much of the tone, content, and care in which he embraced the various topics. This book is a valuable resource for any Christian seriously engaged in dialogue with Buddhists.