由艾香德（Karl Ludvig Reichelt，1877-1952）建立的道風山，是中國耶佛對話的一個重要象徵，故歷來也有不少學者以艾香德為研究對象。這些研究主要從歷史研究的進路，探討艾香德籌辦景風山和道風山的經過，以及他跟外國差會之間的糾紛與協商事宜等等。只是，艾香德何以選擇佛教徒為宣教對象，以及他融合基督教文化跟佛教文化的根據是什麼等問題則較少有深入的討論，過往的研究都不約而同地指出，艾香德跟外國差會的糾紛主要來自“混合主義”（syncretism）的批評。由於道風山建立的目的是向佛教徒宣教，所以它無論在外觀、崇拜儀式和用語上都融入了濃厚的佛教色彩，務求讓到訪僧侶有親切感，並減低他們對基督教的陌生感和抗拒感。然而，艾香德大膽的嘗試，卻被部份中國信徒及遠在歐洲的差會及神學家所懷疑，他對佛教的態度曾被批評為“混合主義”，並被標籤為“自由派”（Liberal）而加以排斥。但是，即使艾香德最後脫離了挪威宣教差會，他卻從不承認自己的神學思想與路德宗的傳統有偏差。那麼，以“混合主義”來否定艾香德向佛教徒傳教的工作是否合理？而艾香德的自我辯解又能否助他平反“混合主義”的責備？本文嘗試根據艾香德的佛教研究著作，分別從他對佛教徒的態度，他對聯繫點（points of contact）的詮釋和他以耶釋佛的根據三方面，了解他向佛教徒的宣教工作和根據是否經得起“混合主義”的批判。

Tao Fong Shan Christian Centre is a symbol of Christian-Buddhist dialogue in China. Its founder, Karl Ludvig Reichelt (1877-1952), was a Norwegian missionary and was known as a scholar who entered into dialogue with Buddhist monks, admittedly hoping to convert them. Previous research on him were usually based on historical prospect, to discuss how he founded the institution and how he negotiated with the western missionary societies and theologians to defend himself that his work was not a kind of syncretism. This article too will discuss whether Reichelt's work was a kind of syncretism or not. But it's unlike the previous research that it will focus more on Reichelt's theology, to discuss why he chose Buddhism but not other religions as a dialogical partner, how he used the Buddhist elements to interpret Christianity, and on what his argument based.