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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Mount Fuji and Mount Sinai. My emotions are agitated all together. It judges, but it also supplies the hope of a solution.

A context is not always so easy to discern however. The one who judges history is the one who is most involved in history. Theology of the Pain of God. What is important here is that Christianity teaches a new combination of the eschatological embracing us. Koyama is clear in his position that the world needs to be reached with the Gospel of Jesus Christ.

This is the theological content of the divine embrace of humanity. To eat without consideration is to create more cycles of birth and death, kossuke is the endless continuation of suffering. Koyaka is the mind not of a crusader, but of mosuke crucified—the crucified mind. At this point Koyama sees again an ethical imperative for the Church.

Kosuke Koyama

Its inner law is the moral law; ethos is inherent in pathos. We now have a kojama from the periphery and must take the periphery seriously. Our human drive towards fetishism, the boosting of the conditioned to unconditional, fetish approach to symbols and images Skip to main content. From Wikipedia, the free encyclopedia. After graduating from Princeton with a dissertation on Luther’s interpretation of the Psalms, Koyama was sent by his home church, the United Church of Christ losuke Japan Kyodanas a missionary to the Church of Christ in Thailand.


The following injunctions inform the monk of how to behave in such a setting. The theology of the cross is deeply concerned about social ethics.

His missionary experience confirmed for him that true theology must come into contact with the people it is directed to. The God of the Old and New Testament is radically different. The experience was to significantly shape his understanding of history, the koayma of power, and the suffering of God.

Whereas Kitamori touched on the personal ethic, Koyama has developed and expanded this ethic to the full dimensions of a global community. The monk indicated that if one felt a need to crusade, then one was not a true disciple. Along with Kazoh Kitamorihe is kosuek one of the leading Japanese theologians of the twentieth century. God is deeply engaged in history—He is ruling in history.

The Four Noble Truths and the Eightfold Path are of course the Buddhist approach to the problem of dukkha, or suffering. In this regard, it has long been my own personal feeling that missions is the laboratory for theology. God has entered history, which is the record of His activity. His rich imagery, impressionism, and a lack of systematic order make him an unusual contributor to the field of theology.

Referring to Micah 6: Luther combated this problem with a theologia crucis, and Koyama calls us to do the same. The earth-bound portion of Kosuke Koyama’s “zigzagging” life kosue to an end on March 25, He is moved to wrath at injustice toward the weak and the 44 Ibid.

Rejoicing in Hope A Tribute to Kosuke Koyama

A missionary with a crucified-mind, a Christ-like neighbourology, will see the person in a straightforward manner. After teaching at 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.


Enter the email address you signed up with and we’ll email you a reset link. The cross, for Koyama, is not a bridge by which we easily cross from world over to the next. The New York Times.

The God Who is Impassioned. We must know the difference between the legalistic I and the missionary I. If we flee to someone or something else we are engaged in idolatry. Help Center Find new research papers in: International Bulletin of Missionary Research www. As we already mentioned, his experiences from the war, as well as examples from his everyday life as a missionary and teacher often serve him in the development of theological reflection. His paternal grandfather had become a Christian around the turn of the century, and his father had followed him in Christian faith.

The result was “water buffalo theology,” a term that would permanently enter the name of Koyama in the register of twentieth-century contextual theologies. This theological context changes the meaning of these three marks of man radically. As Jesus established the center by moving to the periphery, so we too must become broken and move to the periphery, forsaking glory for the purpose of seeing the healing of a broken world take place.

We need to recognize the importance of the idea of controversy. He is history-oriented;49 Nevertheless, the Lord recognizes a difference between self-aggrandizement and self- restoration.

He is not stained by it. It is limited in scope. A monk should keep his eyes lowered when going through a village.

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