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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Atrocities and unfair dealings can be lain at the door of both. Introduction to the Background of Kosuke Koyama Kosuke Koyama has been a key architect in the concept of contextualization of the Christian message for over thirty years. Employing Buddhist terminology and thought as in Waterbuffalo Theology, Chapter 13Koyama nevertheless focused again on the person rather than a system of ideas.
This is the arahant-man. Instead, the monk championed, true to his Buddhist beliefs, the virtue of self-denial. To the outcast, the rejected, and the beleaguered he addressed an invitation of hope. In this book, he reflected on his interest in the relationship between history and theologyand pointed out the imperial nature of Indo-European languages among those speakers of languages such as Sinhalese or Japanese.
Kosuke Koyama – Wikipedia
His missionary experience confirmed for him that true theology must come into contact with ioyama people it is directed to. Birth is suffering, old age is suffering, death is suffering, sorrow, lamentation, pain, grief and despair are suffering.
God has entered history, which is the record of His activity. The one who judges history is the one who is most involved in history. His View of the Cross and the Crucified Mind. A context is not always so easy to discern however. This coupled with the fact that the education he was receiving was heavily oriented to the West left Koyama unsettled. New York, New York: Koyama has some unusual giftings, bringing the ability to kosuek freely and comfortably from the profound to the simple, and from the quaint or playful to the serious.
Koyama comments, Ad kozuke contra deum confugere. It judges, but it also supplies the hope of a solution. The latter is the I who is sent to live in the midst of the reality of his neighbour, and his Christian existence hangs on the claim his neighbour makes on him.
He brought a largeness of heart, mind, and soul to bear on urgent issues confronting world Christianity and the ecumenical movement as they were living through the decolonization of the latter twentieth century. Theology of the Pain of God. 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.
The God Who koyana Impassioned. The result koyamq “water buffalo theology,” a term that would permanently enter the name of Koyama in the register of twentieth-century contextual theologies. There is no considering the affairs of men and women, and this world, to be illusory—something to escape or extinguish. Man is to God dukkha, anicca and anatta.
In the East, the distinction between divinity deva, sura, kami and humanity is not koeuke. Having been a missionary to Thailand, Koyama learned Buddhism and Hinduism in that context. He writes on syncretism that we must be careful not reject everything in a culture simply because it comes from a non-Christian context, but at the same time we must not allow anything to stand alongside or equal with Jesus Christ as the focal point of our salvation. To arrive at the meaning of humanity Koyama compares the concepts of human and inhuman.
When it is not good, dissatisfaction or dislike will kosukr. I looked on the earth, and lo, it was waste and void; and to the heavens, and they had no light.
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A monk should keep his eyes lowered when going through a village. The tradition of God says that the way to truth kosume be confrontation, and in this confrontation, truth is uncovered. He is survived two sons, a daughter, and five grandchildren.
The book was partly inspired by Koyama’s work as a missionary in Northern Thailand. We must say that God loves us in spite of our rejection.
After ksuke 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. I became aware that the love of God—hesed, agape—is more of a zigzag than a straight line. A monk should not move his hands and feet unnecessarily when siting in a village.
On this theme Koyama has referred to his spiritual mentor, Shoki Koe. In the West history is hot because God is impassioned. The Gospel, by nature is controversial. It is the place where salvation takes place.
Could we also say that in the cross He confronts and embraces them? It has been pointed out that he has no overarching system in this theology, which shows commitment to serving a “broken Christ trying to heal a broken world”. Hearkening back to Kazoh Kitamori: International Bulletin of Missionary Research. In No Handle on the Cross: After seminary, inhe decided to continue his education, and began his first cross-cultural experience at Drew Theological Seminary, Madison, New Jersey where he received his B.
Its inner law is the moral law; ethos is inherent in pathos. He does so without becoming imperialistic because he affirms his centrality by going to the periphery. Our human drive towards fetishism, the boosting of the conditioned to unconditional, fetish approach to symbols and images