Dharma and Faith: Jesus and "the bodhisatva way"

Following is an excerpt of my recent email to Ravi Verma--the founder, facilitator, and convenor of the "One Bodhi Tree" sangha (you may find Ravi's original comments on dharma and faith, as well as some other rich reflections on Buddhism, at their website listed here in the right margin).
Thanks for your blog and links to further information on Buddhism, faith, and theology. As continues to happen for me, I find my own understanding, and faith, as a Christian further complimented, illuminated, and sometimes challenged (or "stretched") by what I continue to understand as the teachings of the Buddha. I have begun to use my own blog (Signs of Healing, Prints of Peace) as a place where I can publicly reflect and respond, given my own education and experience thus far, as a chaplain, as a Christian, and as someone still drawn by the Holy Spirit (and further enlightened) by both the teachings and the practice(s) of Buddhism.
Are you also familiar with the writing and work of Thomas Merton, or with the "Theosophical Society", Charles Fillmore, and the "Esoteric" or "Methaphysical" Christian tradition(s)? Merton was a Catholic Trappist Monk (the Trappists take a very strict vow of silence, and are known for their deep and ongoing practice(s) of Christian spiritual contemplation). He was also a very prolific writer, poet, and social commentator, especially during the Vietnam War and the Civil Rights movement. You will probably find a lot about him on the "web". Toward the end of his life, he intiated and formalized an ongoing dialogue between Catholic and Buddhist monastic practicioners. (He died, in fact, in Thailand after giving a talk to Buddhist monks about the common ground Christians and Buddhists share--as well as some differences-- in the meditative and contemplative disciplines, as well as on some interesting spiritual topics). In any case, there seems to be a historic "silk road" of East-West dialogue upon which both Christians and Buddhists may build, with respect to many topics, including some of the deeper aspects of spirituality, theology, and what, or who, we in the West, or those in the East may call "God", and what we mean, or to whom we may refer, when we use, or invoke, God's "name".
I also mention the Theosophists and American Metaphysical traditions as they, too, have built on such dialogue from previous generations of East-West "pilgrims". Gandhi himself interacted with the theosophical society in England (and perhaps elsewhere), and seemed to receive considerable support from them during his lifetime. The metaphysical tradition in America also includes people like Charles Fillmore (a Methodist minister) and others, who similarly found in Hinduism (and Buddhism?) a rich common ground with their own Christian faith. This exposure also allowed them to reinterpret some of Jesus's own teachings, as well as their own understanding of what we call "Christology" (the meaning Jesus's own life, death, and resurrection has for our own life of faith--individually and as "church"). Their conclusions were that Jesus himself is the "great example" (and not the "great exception") of what it means, or can mean, for any of us to be truly human, and fully connected to Divine Truth. This perspective on Jesus's life, as well as an ongoing interest in Hinduism, Buddhism, and other faiths, continues to be found among many (but probably not the majority) of Christians, and can today be found in the Unity and Religious Science churches, as well as smaller "esoteric" Christian communities (it is also, by the way, a view which seems to be held by Dean Baker, and others at Trinity Cathedral, including myself). All, however, hold to a basic belief in God, in the goodness and love of God, and in the vital importance of calling upon God in prayer, or "getting in touch" with God, through meditation, which leads us to a higher, Christ-like consciousness and way of being in and serving the world, in the manner in which Jesus himself did.
As I learn more about Buddhism, I often ponder Shantideva's bodhisatva vow, and the sense of the eternal presence of the bodhisatva--and the "way of the bodhisatva" which has, and may be realized, or "incarnated", by virtually anyone, including, obviously, the many practitioners of Buddhism. Yet this also seems to me to be remarkably akin to both the teaching of the earthly Jesus, as well as what we Christians may call, or discern to be, the spirit of the Risen Christ--the one who continues to willingly accept suffering service, through the "way of the Cross", for or on behalf of others, until the full "salvation" of "all sentient beings" occurs. For Christians, this means taking on the "yoke", and call, of the Risen Lord. For Buddhists, this seems to mean taking on the "yoke" and the way, of the bodhisatva. Although I am not a scholar with respect to such terms and concepts, it still amazes me how these two teachings appear remarkably similar, and, indeed, help to illuminate each other. I personally believe that Jesus himself, were he actually alive today in the "flesh", would be perceived by Buddhists as a "bodhisatva". Perhaps my hope should be that I, and others might more fully embody this "way" in our own time and circumstance. For Christians, this would mean becoming more fully the "body of Christ" for our own life and times. For Buddhists, this would mean becoming another bodhisatva. Both are desparately needed for our world and, indeed, for our own spiritual growth and enlightenment, regardless of our "faith".
So, brother, it is good to be on the path! Thanks again for your good teaching, assistance, and friendship!