Abstract

abstract: This article aims to supplement the work of previous scholars on Mahāyāna Theology by expanding the sources we use to compare Buddhist and Christian notions of embodiment. It advances three arguments: (i) Early Christian doctrines of the Holy Trinity and the Incarnation, especially so-called angelomorphic conceptions of the Son and the Spirit, are closer to classic notions of the Buddha's three bodies than many Christian theologians have realized; (ii) these similarities compel the Christian theologian to recognize the significance of conciliar definitions after Nicaea and Chalcedon for comparisons of Buddhist and Christian notions of embodiment; and (iii) the Franciscan-Augustinian tradition of Robert Grosseteste (1175–1253), St. Bonaventure of Bagnoregio (1221–1274), and Bl. John Duns Scotus (ca. 1266–1308) allows one to unite the pre-Nicaean and post-Nicaean traditions with a Christology sufficiently maximalist to interpret many Buddhist notions of embodiment favorably without losing sight of the identity of nature between the Trinitarian persons mandated by the logic of Nicaea and the difference in divine and human natures mandated by Chalcedon.