Dr. Kosuke Koyama, a theologian internationally known for using arresting metaphors drawn from his experience as a missionary to convey an. KOSUKE KOYAMA: WATERBUFFALO THEOLOGIAN An investigation into the theology of Kosuke Koyama by Gaylan Mathiesen A report submitted for the class . About Kosuke Koyama: Koyama was born in Tokyo in , of Christian parents. He later moved to New Jersey in the United States, where he completed his B.

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To the rich, the powerful, the responsible persons within society he directed the summons to repent. Could we also say that in the cross He confronts and embraces them? He does not create through any kind of sexual union, as the other gods do. In addition to this thought of theology serving the people it addresses and serves, his contact with Thai Buddhism also turned his thoughts to self-denial, a theme by which he critiques the impact of Western Christianity kksuke Asia, and his approach to koyams religions.

Kosuke Koyama Photos

To his close friends and family, he was known as “Ko”. The Four Noble Truths and the Eightfold Path are of course the Buddhist approach to the problem of dukkha, or suffering. The result was “water buffalo theology,” a term that would kksuke enter the name of Koyama in the register of twentieth-century contextual theologies. Atrocities and unfair dealings can be lain at the door of both.

The God Who Embraces. On the other hand, if it is good, then greed will occur. Three Mile an Hour God. It is clear that by the manifestation of his wrath, the pain of God is realized, and the love rooted in his pain becomes a reality. Water Buffalo Theology is probably Koyama’s best-known work. Koyama was born in in Tokyo into a Christian family. Wrapped within its cloak of love is a serious element of confrontation.


If we koduke to someone or something else we are engaged in idolatry. The self-denying missionary has worked hard to overcome that.

He felt no 38 Kosuke Koyama, 50 Meditations. God who is not supposed to embrace sinner is embracing sinner!

Rejoicing in Hope A Tribute to Kosuke Koyama

What this eucharistic message means is that when embrace is shown as a more ultimate image of the saving truth than that of confrontation, it meant the fusion of brokenness and loneliness. The Church lives with the crucified mind. Now we are speaking about eschatology that embraces. What matters for the Christian gospel is not Buddhism, but the Buddhist. It is the speed we walk and therefore it is the speed the love of God walks. The greatest love is revealed when one lays down his or her freedom out of love for another.

He does so without becoming imperialistic because he affirms his centrality by going to the periphery.

To come as a servant, in brokenness, with a goal to love rather than a goal to convert, is the Christ-like way. Therefore, when we are applying the application of mindfulness as we are going to take food, we must understand the reason at each mouthful; so that when we are eating, it will be solely for the purpose of being free from suffering.

It is fleshing out the Gospel for the people we have been koyamq to. A fellow student at Princeton, Lois Rozendaal, became his wife. If he is not love he would have gone much faster. In the East history iosuke hot but the gods are cool.

Kosuke Koyama

Eschatology instead refers to the meeting of God and His human creation. Thus in actuality it is not birth, aging, or death that are suffering, but rather the mistaken concept that this birth is my birth, that this aging is my aging and that this death is my death that leads to suffering. The incarnation is the ultimate event of contextualization. Hearing is simply a mental state.


His willingness to be intimately involved in the history of man. After teaching koyamz a theological seminary in Thailandhe was the executive director of Association of Theological Schools in Southeast Asia with his office in Singapore from toand the editor of Southeast Asia Journal of Theology, and the Dean of Southeast Asia Graduate School of Theology.

In Koyama moved again, this time to New Zealand, where he took up the post of lecturer in phenomenology of religion at the University of Otago, in Dunedin. Having been a missionary to Thailand, Koyama learned Buddhism and Hinduism in that context. He is not a part of our economic, military, political, religious, cultural or racial systems, nor can He be domesticated by them. In the former, hotness is cosmological, while in the latter it is eschatological.

When the cosmological embraces us there would be no judgment implied. I became aware that the love of God—hesed, agape—is more of a zigzag than a straight line. It is because God is the source of justice that His pathos kosuek ethical; and it is because God is absolutely personal—devoid of anything kozuke this ethos is full of pathos.

Our human drive towards fetishism, the boosting of the conditioned to unconditional, fetish approach to symbols and images He is the holy God. We must know the difference between the legalistic I and the missionary I. This would mean that we are taking the food to encourage defilements.