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Lynn de Silva's theology
Lynn de Silva's theology began at an early stage in Lynn de Silva's ministry, when his interest in Buddhism and its culture began to increase. He believed that the credibility of Christianity depended on its ability to relate to Buddhism, which was the faith of the majority of the Sri Lankan population.〔 His objective was to develop a richer appreciation of the similarities between Buddhism and Christianity, in particular, to communicate the Christian message in a manner that the Sri Lankan culture understood, and to construct a theology that is focused towards the Buddhist cultural environment. To this end, he used Buddhist concepts to communicate Christian beliefs in a language understood from the Buddhist context, and he aimed at extending Christian theology with Buddhist concepts in order to gain a more thorough understanding of Christianity. In his book ''The Problem of the Self in Buddhism and Christianity'', de Silva states the following:
To obtain the necessary background in Sri Lankan Buddhist practices, de Silva consulted reputed Buddhist monks and scholars, visited Buddhist places of worship, and consulted written sources on Sri Lankan Buddhism.〔 Although most of his studies were completed in English, he took a special effort to master Sinhalese and the Sri Lankan culture.〔 Furthermore, he became proficient in Pali, the language of the Buddhist scriptures.〔〔 His findings eventually led to his most popular work, the book titled ''Buddhism: Beliefs and Practices in Sri Lanka'' . In the early 1980s, this book was considered unparalleled as an introduction to Buddhism in Sri Lanka, and also considered the most complete, thorough and sensitive book on Buddhism in Sri Lanka, resulting in it generally being recommended by professors and monks as a standard book on Buddhist practices in Sri Lanka.〔〔
==Tilakkhana==
Lynn de Silva believed that the construction of a theology that is focused towards the Buddhist cultural environment "must begin with living existential realities and not with metaphysical speculations," and that such a theology should attempt at understanding man's existence from concrete experiences common to mankind. In Tilakkhana, or the three characteristics – anicca, dukkha and anattā – of all existence discovered by the Buddha in his diagnosis of the human predicament, de Silva finds the appropriate starting point for such a theology.
Although Tilakkhana is a Buddhist concept, de Silva finds that Tilakkhana is not a concept alien to the Bible. In his search for Tilakkhana in the Bible, de Silva finds anicca and dukkha in a number of Biblical passages, such as Psalms 90, that speak of the transitoriness, suffering, and anxiety of human life. This leads him to believe that "the polarity of conflict between being and the possibility of non-being that lies at the core of human existence, the mood of anxiety, the finitude and precariousness of man's life, is a familiar theme that runs through the Bible." Furthermore, de Silva finds that, although there is no systematic exposition of Tilakkhana in the Bible as found in Buddhist texts, the undertones of anicca, dukkha and anattā do occur together in the Bible.〔
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