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 the speed we walk and therefore it is the speed the love of God walks. When Koyama speaks of continuity vs.

In His self-denial He is exalted, and those who take up their cross with Him are healed and koyana.

Kosuke Koyama

What now, O monks, is the noble truth of Suffering? Its inner law is the moral law; ethos is inherent in pathos. This is the Jesus who saved others but did not save Himself. He is survived two sons, a daughter, and five grandchildren. Who’s Who in Christianity. The God of the Old and New Testament is radically different. One koyamw the concepts that is strongly utilized in Koyama as well as Kitamori is loyama doctrine of self-denial.

This is the moment of eschatology in which salvation is achieved through the embrace kooyama the broken Christ. The God Who Goes to the Periphery. When it is not good, dissatisfaction or kouama will occur. A Theology of World Religions. To eat without consideration is to create more cycles of birth and death, which is the endless continuation of suffering.


This space is considered sacred, as it is in this space that God embraces sinful humanity. In No Handle on the Cross: Serving as a pastor in northern Thailand, he found himself in theological conversation not only with Thomas Aquinas, Martin Luther, and Karl Barth, who had been his interlocutors at Princeton, but also with the farmers who koyaam made up his congregation.

The cross, for Koyama, is not a bridge by which we easily cross from world over to the next.

No Handle on the Cross: Professor Emeritus of World Christianity. God, in His passionate love, overcomes His passionate and holy wrath, and embraces us in love rooted in pain. But the meaning of this hotness is different between them.

In any breeze air is air. Long before many others in North America were talking about religious pluralism, Ko was teaching Christian seminarians that there was much they had to learn from the world’s diverse religious traditions, and he was leading classes into neighborhoods of New York City to visit diverse religious communities that were flourishing there. Having been a missionary to Thailand, Koyama learned Buddhism and Hinduism in that context. But what, O monks, is the noble truth of the Extinction of suffering?

This is the God of Patheia. It is where we test concepts and methodologies. If he is not love he would have gone much faster.


Kosuke Koyama (Author of Water Buffalo Theology)

In my Christian experience the image of baptism and that of wilderness became inexpressibly united. The monk indicated that if one felt a need to crusade, then one was not a true disciple.

Irvin and Akintunde E. This coupled with the fact that the education he was receiving was heavily oriented to the West left Koyama unsettled. It is probably this unique and non-Western use of the Kohama language that has led some theologians to take him less seriously than they ought. What heals our wounds is the love rooted in the pain of God. To the outcast, okyama rejected, and the beleaguered he addressed an invitation of hope. A God creates a being with choice who rejects Him.

His rich imagery, impressionism, and a lack of systematic order make him an unusual contributor to the field of theology. Birth is suffering, old age is suffering, death is suffering, sorrow, lamentation, pain, grief and despair are suffering. Remember ioyama on this computer. But what, O monks, is the noble truth of the path leading to the extinction of suffering? For the sake of others, love makes self-denying zigzags, displaying its power as it koyamq profound frustration.

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