Buddhism in the West

Buddhism started seeping westward during the time of Alexander the Great, and many Greek colonists adopted Buddhism or parts of it. Commerce between Europe and Asia would have exposed Europeans to Buddhism. Some exposure to Buddhism may have been coerced, such as when Tëmur, a grandson of Kublai Khan, became Khan after Kublai's death.

The story of Shakyamuni Buddha would have been spread about: that his royal father wished his son to succeed him, but a prophesy that he would become a religious figure made the father anxious. The father surrounded his son with all manner of sinful items and behavior and isolated him from any evils of the world that might provoke sympathy and caring. Despite these precautions, the son turned to religion and eventually became the Buddha.

This story would have been appealing and familiar to Christians: turning away from the pleasures and riches of a material life and embracing religion is the origin story of several saints. In fact, many details of the Buddha's origin (I have severely streamlined it) match uncannily to the life of a particular Christian saint, St. Josaphat.

I wrote a skeptical post years ago about St. Josaphat and the supposed connection to Buddha. Around the same time, a book was published that tracks the story of the Buddha as it raveled westward and was translated into different languages, with each new translation adding culturally significant details, until it reaches the Latin west adapted as the story of St. Josaphat. And that is how Buddha became a Christian medieval saint. The illustration shows Buddha on the left and St. Josaphat on the right.

Some think the Greek version was first created by John of Damascus, one of the Doctors of the Church such as Augustine of Hippo. I'll tell you more about him tomorrow.

Christian Buddha

The Middle Ages loved stories about saints finding God. Here is one of them, that was repeated through the centuries:

Many inhabitants of India had been converted by the Apostle St. Thomas and were leading Christian lives. In the third or fourth century King Abenner (Avenier) persecuted the Church. The astrologers had foretold that his son Josaphat would one day become a Christian. To prevent this the prince was kept in close confinement. But, in spite of all precautions, Barlaam, a hermit of Senaar, met him and brought him to the true Faith. Abenner tried his best to pervert Josaphat, but, not succeeding, he shared the government with him. Later Abenner himself became a Christian, and, abdicating the throne, became a hermit. Josaphat governed alone for a time, then resigned, went into the desert, found his former teacher Barlaam, and with him spent his remaining years in holiness. Years after their death, the bodies were brought to India and their grave became renowned by miracles. [source]

Typical hagiographical story of the creation of Saints Barlaam and Josaphat. Never officially canonized, they were nonetheless embraced by the Roman list of martyrs (with a feast day of 27 November) and the Eastern Orthodox church with a feast day of 26 August (Greeks) or 19 November (Russians).

The story of Josaphat turning from the life of a prince to the life of an ascetic mirrors that of Buddha. On the other hand, it mirrors the stories of several Christian saints, so the identification with Buddha seems a little presumptuous. On the other hand, Josaphat is a curious name: it sounds like Joseph, which seems biblical; it took centuries before a scholar realized it really derived from Arabic Yūdasaf, which is derived from the Sanskrit Bodhisattva, "Enlightened One." A monk named Euthymios of Athos translated it into Greek in the early 11th century, his work was translated into Latin in 1048, and the story spread from there with the names transformed to Barlaam and Josaphat.

Also, there are details of the story—like Barlaam showing Josaphat a vision of the pit of Hell that awaited him if he did not become a Christian—that are lifted directly from the story of Buddha.