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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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It is probably this unique and non-Western use of the English language that has led some theologians to take him less seriously than they ought. He is history-oriented;49 Nevertheless, the Lord recognizes a difference between self-aggrandizement and self- restoration.

Because it reminds me that the people to whom I am to bring the gospel of Christ spend most of their time with these waterbuffaloes in the rice field.

Kosuke Koyama

Self- denial for the Buddhist leads to extinction of self and all attachments. Through the concept of discontinuity Koyama draws a sharper distinction between the God of the Bible and the other gods of our world.

As Jesus went to the periphery, so must we. This emphasis on personal experience is not unique to Koyama but is something that can be found in the Church across Asia. If we flee to someone or something else we are engaged in idolatry. An extension of humanity is divinity and an extension of divinity is humanity. What matters for the Christian gospel is not Buddhism, but the Buddhist. The people to whom we have been sent must be a central focal point.

He urged all who would listen to exemplify the virtues that were embodied by Jesus, becoming disciples who were also neighbors. Enter the email address you signed up with and we’ll email you a reset link. An African proverb states that “borrowed garments never fit a person well, they are usually either too tight or too loose; proper fitting is achieved when one wears one’s own clothing.

When food is good, greed, which is a craving or attachment will occur.


He cannot do that unless he is broken. Koyama published at least thirteen books, including “On Christian Life” kosuks available only in Japanese and over one hundred scholarly articles.

We shall be unable to koyaa defilements if we have this attitude. There is a more complete breaking away from what has identified them as Japanese.

When one looks at the various sectors of Asia, for example, each has a history of various encounters with the West which also need to be interpreted. The harnessing of spiritual energy to meet the challenges in this life is called tapas. It is that Craving koyaka gives rise to fresh rebirth and, bound up with pleasure and lust, now here, now there, finds ever fresh delight. Referring to Micah 6: Christian ethics must be studied in the perspective of theology of the cross.

The absolute name of God has been misused often to justify the power of the oppressor.

But it does not stop there. In this case too, it is men and women living as if there is no God that is seen as the destructive force in history. He also told, in this book, of an incident which happened to him in Singaporewhere he met a Buddhist monk from Sri Lanka. As in the case of Kitamori, Koyama too sees this embracing in brokenness as having a healing power to it. Having been a missionary to Thailand, Koyama learned Buddhism and Hinduism in that context.

Kosuke Koyama (Author of Water Buffalo Theology)

One naturally flows into and out of the other. Placed in the context of our relationship with God, the God of history, these doctrines then too become historicized. As the bread is broken, there is created in this act a space between the two halves.

There were three generations of monarchy, nineteen kings of Israel and twenty kings of Judah, exile and restoration before the truth of His covenant was revealed in Christ. I looked on koyam earth, and lo, it was waste and void; and to the heavens, and they had no light. The Church kosukf with the crucified mind. In this decision is the beginning of a theology for Thailand and for Asia. Koyama’s bibliography included numerous articles and reviews as well, in English, Thai, and Japanese.


On koosuke way to the country church, Koxuke never fail to see a herd of waterbuffaloes grazing in the muddy paddy field. I looked, and lo, the fruitful land was a desert, and all its cities were laid in ruins before the Lord, before his fierce anger Jer. His koskke to make theology practical has led him to begin with certain situations and apply the teachings of scripture to those particular incidents or scenes. It is the noble Eightfold Kiyama Employing Buddhist terminology and thought as in Waterbuffalo Theology, Chapter 13Koyama nevertheless focused again on the person rather than a system of ideas.

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.

Koyama explained, in the preface to this book, which he wrote in Tokyo at Christmashow he did Christian missionary work in Thailand from toand how his experiences in Thailand rekindled interest in Asian religion in him. 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 in Japan Kyodanas a missionary to the Church of Christ in Thailand. Three Mile an Hour God.

His paternal grandfather had become a Christian around the turn of the century, and his father had followed him in Christian faith. Straight lines seemed to be an image of imperialism. Several years later the scene was brought back vividly when I heard these words of Jeremiah which touched me deeply: Whereas Kitamori touched on the personal ethic, Koyama has developed and expanded this ethic to the full dimensions of a global community.

The God Who Embraces.