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Waterbuffalo Theology
Book by Kosuke Koyama
256 pages, Paperback
First published January 1, 1974
18 people are currently reading
370 people want to read
About the author
Kosuke Koyama
13 books29 followersKoyama was born in Tokyo in 1929, of Christian parents. He later moved to New Jersey in the United States, where he completed his B.D. at Drew Theological Seminary and his Ph.D. at Princeton Theological Seminary, the latter on the interpretation of the Psalms of Martin Luther in 1959.[2]
After teaching at a theological seminary in Thailand, he was the executive director of Association of Theological Schools in Southeast Asia with his office in Singapore from 1968 to 1974, and the editor of Southeast Asia Journal of Theology, and the Dean of Southeast Asia Graduate School of Theology. After that he worked as Senior Lecturer in Religious Studies at the University of Otago in Dunedin in New Zealand, from 1974 to 1979. He later worked at the Union Theological Seminary in New York City, where he stayed until his retirement in 1996 as John D. Rockefeller Jr. Professor Emeritus of World Christianity. To his close friends and family, he was known as "Ko". Along with Kazoh Kitamori, he is considered one of the leading Japanese theologians of the twentieth century.
Koyama died at a hospital in Springfield, Massachusetts, of pneumonia complicated by oesophagal cancer, on March 25, 2009.
After teaching at a theological seminary in Thailand, he was the executive director of Association of Theological Schools in Southeast Asia with his office in Singapore from 1968 to 1974, and the editor of Southeast Asia Journal of Theology, and the Dean of Southeast Asia Graduate School of Theology. After that he worked as Senior Lecturer in Religious Studies at the University of Otago in Dunedin in New Zealand, from 1974 to 1979. He later worked at the Union Theological Seminary in New York City, where he stayed until his retirement in 1996 as John D. Rockefeller Jr. Professor Emeritus of World Christianity. To his close friends and family, he was known as "Ko". Along with Kazoh Kitamori, he is considered one of the leading Japanese theologians of the twentieth century.
Koyama died at a hospital in Springfield, Massachusetts, of pneumonia complicated by oesophagal cancer, on March 25, 2009.
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Displaying 1 - 13 of 13 reviews
September 28, 2017
Dr. Kosuke Koyama (1929-2009) was a Princeton-trained Japanese theologian. He taught for a time at that liberal bastion of Christianity, Union Theological Seminary; prior to this he was a Church of Christ missionary to Thailand (1960-1974). This book, written with a delightful sense of humor sprinkled throughout, is a thought-provoking collection of essays by Dr. Koyama, published in 1974 addressing the difficult task of formulating a coherent and, especially, viable Christian witness within an Asian framework. He interacts with most Asian nations, including the Philippines, Vietnam (the book was published at the tail end of U.S. military involvement), China, Japan, Singapore, Taiwan, Indonesia, and Burma.
October 31, 2025
A fascinating read. A Japanese missionary-to-Thailand's perspective on missions and the need for native Asian Theology. Such good reminders of the importance of contextualization and wonderful examples of question-led ministry.
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March 22, 2020Today, many preachers preach the Word of God without realizing the needs of the people. I found this book quite interesting to understand the most important element in terms of mission perspective to understand the needs of the people. On one hand, it teaches that there are many good aspects of other religions and on the other hand it teaches that there are certain things in them that need to be revised as well.
“Waterbuffalo theology” is one of the fascinating books on contextual theology of one of the Asian gurus, Kosuke Koyama. He was one of the excellent Asian scholars in contextual theology, who believed that in Asia, the unity of mankind can be achieved after viewing historical Christianity. His missionary experience richly increased living in Thailand within Buddhists. The first phrase of his book helps to understand the contextual mind of Kosuke Koyama “I will read the scriptures and theological works with your needs in mind… (vii) The book starts with looking at historical, theological and missiological perspectives in Asia. He points out the very important factor at the beginning of his book to read the Bible from an Asian lens for the engagement of contextual theology. Thus, his contribution is significant in identifying the Buddhist and Christian mind. Self-emptying is the core discussion of his dialogues with regards to mission strategy, particularly when he talks about the cross of Christ. He believes that self-giving and self –emptying is an attitude of Christ. Koyama was against the missionaries’ approach of coming into Asia with the mind of civilizing and educating Asian, for him, this fashion diminished their Asian identity. Westerners coming in Asiatic religions are likely to be colonizing the mind of the Asian Christians towards Christians themselves not for others. Koyama’s understanding about the western approach in Asia in terms of modernization is another attack of colonializing and an act of distracting the minds of Asians, he says that “Modernization doesn’t simply mean a spread of modern technology information and practices. It is orientation in the life of mankind which has been effected radical transformations in all areas of human life” (Pg. 49). The community’s lifestyle, education, health services all are troubled due to western corrupt policies in Asia. He highlights that missionaries’ strategy to heal the historical wound, bringing modernization in Asia didn’t work at all. Therefore, Koyama’s notion of westernization in Asia affected both ways secularly and religiously. Koyama reminds the readers to engage in interreligious dialogues, learning from other religions can help Asian Christians to understand their needs. He emphasizes that rather than preaching or proclaiming, listening to other faiths and knowing them can create an open space to learn from other religions. One may argue that Christian identity can be lost learning from the other religions, but Koyama is very confident in the cross of Christ, his strong focus on Christological aspect is an act of belief that sharing or listening from other faiths cannot decrease the level of Christian faith. Respecting and understanding other people is the only missionary approach to win them rather than pointing fingers on their beliefs. I found this book very helpful, understanding the needs of Christian people in Asia, interpreting the life of Christ in Asia, interacting with other people in terms of creating an open space, building relationships, interreligious dialogues, finding aspects of truths in other religions and learning from others. I think Koyama is fascinating digging out the most problematic aspect of Christianity in Asia, among other religions that were wrongly received by Asian Christians from westerner missionaries in Asia.
However, Koyama doesn’t specify that what kind of revelation we need to see in other religions if his motive is to look general revelation, then my question is it can be seen in nature as well, according to his understanding, but if he’s speaking about special revelation then how Christianity is unique in Koyama’s theology. Furthermore, it is good to raise different challenges people are facing and to trace their identities as an Asian, however, it could have been better if Koyama has also provided solutions to these challenges.
“Waterbuffalo theology” is one of the fascinating books on contextual theology of one of the Asian gurus, Kosuke Koyama. He was one of the excellent Asian scholars in contextual theology, who believed that in Asia, the unity of mankind can be achieved after viewing historical Christianity. His missionary experience richly increased living in Thailand within Buddhists. The first phrase of his book helps to understand the contextual mind of Kosuke Koyama “I will read the scriptures and theological works with your needs in mind… (vii) The book starts with looking at historical, theological and missiological perspectives in Asia. He points out the very important factor at the beginning of his book to read the Bible from an Asian lens for the engagement of contextual theology. Thus, his contribution is significant in identifying the Buddhist and Christian mind. Self-emptying is the core discussion of his dialogues with regards to mission strategy, particularly when he talks about the cross of Christ. He believes that self-giving and self –emptying is an attitude of Christ. Koyama was against the missionaries’ approach of coming into Asia with the mind of civilizing and educating Asian, for him, this fashion diminished their Asian identity. Westerners coming in Asiatic religions are likely to be colonizing the mind of the Asian Christians towards Christians themselves not for others. Koyama’s understanding about the western approach in Asia in terms of modernization is another attack of colonializing and an act of distracting the minds of Asians, he says that “Modernization doesn’t simply mean a spread of modern technology information and practices. It is orientation in the life of mankind which has been effected radical transformations in all areas of human life” (Pg. 49). The community’s lifestyle, education, health services all are troubled due to western corrupt policies in Asia. He highlights that missionaries’ strategy to heal the historical wound, bringing modernization in Asia didn’t work at all. Therefore, Koyama’s notion of westernization in Asia affected both ways secularly and religiously. Koyama reminds the readers to engage in interreligious dialogues, learning from other religions can help Asian Christians to understand their needs. He emphasizes that rather than preaching or proclaiming, listening to other faiths and knowing them can create an open space to learn from other religions. One may argue that Christian identity can be lost learning from the other religions, but Koyama is very confident in the cross of Christ, his strong focus on Christological aspect is an act of belief that sharing or listening from other faiths cannot decrease the level of Christian faith. Respecting and understanding other people is the only missionary approach to win them rather than pointing fingers on their beliefs. I found this book very helpful, understanding the needs of Christian people in Asia, interpreting the life of Christ in Asia, interacting with other people in terms of creating an open space, building relationships, interreligious dialogues, finding aspects of truths in other religions and learning from others. I think Koyama is fascinating digging out the most problematic aspect of Christianity in Asia, among other religions that were wrongly received by Asian Christians from westerner missionaries in Asia.
However, Koyama doesn’t specify that what kind of revelation we need to see in other religions if his motive is to look general revelation, then my question is it can be seen in nature as well, according to his understanding, but if he’s speaking about special revelation then how Christianity is unique in Koyama’s theology. Furthermore, it is good to raise different challenges people are facing and to trace their identities as an Asian, however, it could have been better if Koyama has also provided solutions to these challenges.
December 31, 2020
This book initially struck me as outdated and difficult to read. But, it also struck me with the unique perspective (to me) that Kosuke Koyama brings. As I read, this flourished and became a deeply insightful book. Yes, it is difficult at times to get through, but there are timeless gems throughout that make the journey worthwhile. I would definitely encourage you to get the most recent edition (1999) and appreciate that Koyama can tell us about missions to the people in Asia better than anyone in the west, which makes him an invaluable resource.
January 22, 2025
When you read about contextual theology this book is always mentioned. That's why I read it.
Koyama delves deep into his pastoral experience of his adopted country of Thailand and its Buddhism. His accomplishment is in allowing for a dialogue to take place between his own rather ecumenical Christianity and the Buddhists of Thailand. He makes some decidedly anti-Western moves, like objecting to denominationalism, and shows himself well versed the in grammar of Buddhism and its stories.
Koyama delves deep into his pastoral experience of his adopted country of Thailand and its Buddhism. His accomplishment is in allowing for a dialogue to take place between his own rather ecumenical Christianity and the Buddhists of Thailand. He makes some decidedly anti-Western moves, like objecting to denominationalism, and shows himself well versed the in grammar of Buddhism and its stories.
March 5, 2018
Some very interesting insights from a different era of missions in Asia (through the eyes of a Western-trained Asian). Especially as regards Western sometimes arrogant, culturally-insensitive missiology. Yet he focuses on being servant and other-centered, like the One whom all missionaries should be representing and introducing. Older book with some timeless truths embedded.
February 12, 2019
Good questions about contextualizing theology to a Thai context. Give this guy an editor, and this book could potentially be 5 stars.
April 20, 2025
Relevant, fresh, compelling, insightful, formative, accessible. I thoroughly enjoyed Koyama’s work!
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June 9, 2021How can I download it sir I want this book
March 28, 2013
Christianity in this country won't always be (well, it isn't now!) First Church on the corner of Main and Elm, housed in an iconic white colonial or colonial reproduction building, pews lined up facing the chancel that features a communion table topped with brass candlesticks donated by Annie and Henry's grandparents, Tiffany-type stained glass, Strawberry Shortcake Socials and picnics on a grassy lawn...
Water Buffalo Theology is liberation theology, ecological theology, theology of the cross, and an offering in the Christian-Buddhist dialogue. By definition Christianity is incarnational, so cautioning every one of us in our attempts to reach others author Kosuke Koyama asks, "How can anyone be a teacher of religion unless he is at home with the language of the people?" and in the course of the book contrasts and compares many aspects of Buddhism and Christianity. Koyama challenges us to tough anthropological cross-cultural work of living with and living as the other in order to become more aware of ourselves, during the journey (hopefully) discerning essential aspects of the way of Jesus we're offering to others alongside possibilities of adapting the host culture's own practices. As an aside, to me it's interesting how the practice of many contemporary Christians is marked by passionate attachment along with attempts to live with greater perspective and more detachment.
Kosuke Koyama, who died during 2009, was born in Tokyo of Christian parents; the years he taught at a seminary in Thailand heavily influenced this book, thus "water buffalo" and careful considerations of Buddhism and Buddhists. Koyama says God's "first and fundamental gift" to us is "the constant awareness that we are under the judgment of the Word of God."
Detailing limitations of a "theology of the neglect of history" he mentions "an unmysterious God" and quotes Martin Luther's "God without strange work is God without proper work!" In fact, Koyama reveals himself as a huge fan of Dr. Luther... not surprisingly, my internet research revealed on Wikipedia that Koyama wrote his PhD dissertation for Princeton seminary on interpretation of the Psalms of Martin Luther. Introducing the chapter on page 68, he asks, "What is the matter with this God?" In other words, this God who becomes perturbed to the point of wrath is not like our idea of a perfect human; this God is no human invention!
Koyama says Thai Christian awareness of God must be "...deepened and substantiated by [their] sensing the presence of God incarnate in Christ," to the God Whose wrath has "historical and covenantal reasons," reasons of "I-Thou!" Further, in describing Buddhism's influence on the non-historical mindset of many Thai Christians, he describes it as moving away from karmic chains and away from causality: away from attachment! Clearly the God of the Bible confronts us with choices - sometimes choices between life and death, meaning we act in the midst of both existential and emotional attachment to persons and situations. Finally, and strikingly, the not-historical God is a God continuous with humanity: there's no disruption between finite and infinite.
In the half-dozen years since I first read Water Buffalo theology it has been an extremely useful resource for teaching and interpretation that bears rereading and easily carries the weight and freight of a 5-star recommendation.
Water Buffalo Theology is liberation theology, ecological theology, theology of the cross, and an offering in the Christian-Buddhist dialogue. By definition Christianity is incarnational, so cautioning every one of us in our attempts to reach others author Kosuke Koyama asks, "How can anyone be a teacher of religion unless he is at home with the language of the people?" and in the course of the book contrasts and compares many aspects of Buddhism and Christianity. Koyama challenges us to tough anthropological cross-cultural work of living with and living as the other in order to become more aware of ourselves, during the journey (hopefully) discerning essential aspects of the way of Jesus we're offering to others alongside possibilities of adapting the host culture's own practices. As an aside, to me it's interesting how the practice of many contemporary Christians is marked by passionate attachment along with attempts to live with greater perspective and more detachment.
Kosuke Koyama, who died during 2009, was born in Tokyo of Christian parents; the years he taught at a seminary in Thailand heavily influenced this book, thus "water buffalo" and careful considerations of Buddhism and Buddhists. Koyama says God's "first and fundamental gift" to us is "the constant awareness that we are under the judgment of the Word of God."
Detailing limitations of a "theology of the neglect of history" he mentions "an unmysterious God" and quotes Martin Luther's "God without strange work is God without proper work!" In fact, Koyama reveals himself as a huge fan of Dr. Luther... not surprisingly, my internet research revealed on Wikipedia that Koyama wrote his PhD dissertation for Princeton seminary on interpretation of the Psalms of Martin Luther. Introducing the chapter on page 68, he asks, "What is the matter with this God?" In other words, this God who becomes perturbed to the point of wrath is not like our idea of a perfect human; this God is no human invention!
Koyama says Thai Christian awareness of God must be "...deepened and substantiated by [their] sensing the presence of God incarnate in Christ," to the God Whose wrath has "historical and covenantal reasons," reasons of "I-Thou!" Further, in describing Buddhism's influence on the non-historical mindset of many Thai Christians, he describes it as moving away from karmic chains and away from causality: away from attachment! Clearly the God of the Bible confronts us with choices - sometimes choices between life and death, meaning we act in the midst of both existential and emotional attachment to persons and situations. Finally, and strikingly, the not-historical God is a God continuous with humanity: there's no disruption between finite and infinite.
In the half-dozen years since I first read Water Buffalo theology it has been an extremely useful resource for teaching and interpretation that bears rereading and easily carries the weight and freight of a 5-star recommendation.
September 18, 2020
Koyama effectively creates an Asian methodology for missions. Opposed to imperialism and modernization’s cold “efficiency”, Koyama’s time among the farmers of Chiang Mai, Thailand introduces a new framework for missions by arguing for a gospel introduced through Buddhist culture and language, not against it. The result is a staggering set of theses that ultimately cohere into a sobering and glorious theology of the cross that emphasizes the cyclical nature of self-denial with its start and end in Christ’s reconciling work. It is Christ gently confronting Buddhists as complex, loved people, rather than a set of refutable principles, or demons. Koyama’s deep understanding of Theravada Buddhist culture and language enables him to reinterpret history, Thai Buddhism, and the Christian life to produce a relevant, contextual theology for Thailand, the “third world”, and Southeast Asia.
January 11, 2014
Great! Culture and Christianity and the complication of separating them, and/or how they are entrenched within one another. Taught me the concept of contextualization as a college student, transformative.
April 8, 2017
Waterbuffalo Theology is a hilarious, lucid, and insightful read. Yet, let not the 'silly' title nor even some of the silly drawings fool you of this work's gravitas. This was a landmark work of its time (1971)--when the modern West had an even firmer grip on theology.
Kosuke Koyama, one of the foremost and productive theologians from Japan, was trained at Princeton and ministered in northern Thailand--near the waterbuffalos. In his introduction, he asks himself whether Aquinas, Luther, or Barth will prove to be a more valuable resource to communicate Biblical truth to Thais than waterbuffalos, cock fighting, rainy season, or sticky-rice. Koyama opts for the latter. The end product, therefore, is original. He asks questions that are not typically asked. He uses illustrations that are not normally alluded to. And, he writes for readers that are often ignored--northern Thais (note, I'm sure he is not writing to northern Thais since it is in English, but he certainly advocates for them by writing like them). He stakes his theology in northern Thailand--he makes his landmark there. Theology, for Koyama, is not 'pie in the sky': abstract. It is in erets (Hebrew for 'land') from erets: from the ground up.
cf.www.sooholee.wordpress.com
Kosuke Koyama, one of the foremost and productive theologians from Japan, was trained at Princeton and ministered in northern Thailand--near the waterbuffalos. In his introduction, he asks himself whether Aquinas, Luther, or Barth will prove to be a more valuable resource to communicate Biblical truth to Thais than waterbuffalos, cock fighting, rainy season, or sticky-rice. Koyama opts for the latter. The end product, therefore, is original. He asks questions that are not typically asked. He uses illustrations that are not normally alluded to. And, he writes for readers that are often ignored--northern Thais (note, I'm sure he is not writing to northern Thais since it is in English, but he certainly advocates for them by writing like them). He stakes his theology in northern Thailand--he makes his landmark there. Theology, for Koyama, is not 'pie in the sky': abstract. It is in erets (Hebrew for 'land') from erets: from the ground up.
cf.www.sooholee.wordpress.com
Displaying 1 - 13 of 13 reviews