About - Until the twentieth century, the Western world formulated most Christian theology. Fully grounded in this tradition, Kazoh Kitamori demonstrates its limitations and problems from a Japanese point of view and suggests a fresh approach to the biblical message. Katamori has developed the first original theology from the East. The gospel is the gospel of the cross, he says.

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This pain is primarily one not of substance, but of relation, for Kitamori. It is because God is love that God is pained, because God loves the object of His wrath: human beings—this is the pain of God. It is, however, very difficult to compare the two. For this fact alone it is remarkable. Jesus Christ is the Lord who heals our human wounds by his own 1 Peter A God who embraces us completely—this is God our Savior. Is there a more astonishing miracle in the world than that God embraces our broken reality?

God who must sentence sinners to death fought with God who wishes to love them. The fact that this fighting God is not two different gods but the same God cause his pain.

It is now clear that the concept of the pain of God upholds the significance originally attached to the historical Jesus. If this does not startle us, what will? The church must keep this astonishment alive. The church ceases to exist when she loses this astonishment. The pain of God is part of his essence!

This is really the wonder. Jeremiah , however, literally agrees with the truth of the cross. No more appropriate words can be found to reveal the truth of the cross. For Kitamori, God is in pain as the God who loves the objects of His wrath. I enjoyed greatly the first half of the book, as you can tell with the quotes I present here.

This is a brilliant book but I have my concerns with the latter half of it. This stinks of natural theology, sadly. Though this analogy of pain is perhaps one of the more interesting aspects of this book, it is also the most problematic.

In turn Kitamori spirals even further into problematic theology when he deals with the mysticism of pain. Kitamori begins to glorify pain, which is something we must reject.

He seems to say that when we are in pain, when we suffer, we are closest to God, that pain is our entrance into life with God.

God loves because God is pained, not the reverse. We do not overcome pain, we join God in His pain. This, again, is something we cannot follow. When Kitamori talks about the mysticism of pain, he writes in such a way that glorifies pain as the highest good. This culminates in a rather chilling statement towards the end of the book.

This is unreachable grace. This latter half of the book I have great difficulty following, as I have made clear. Though I will note that his eschatology in chapter twelve was fascinating to read.

Given the history it is written into just after World War II it is remarkable. However, I do so with clear reservation. Overall I would give this book four out of five stars. Like this article? Share it!


Theology of the Pain of God

This oriental philosophical preclevity when mixed with a Christian perspective, especially one that is only at most two percent in this region, and usually under intense persecution without a large support group, it achieves a new personality analogia dolores. This was the first true Japan ese originated Christian theology, and was the first upon publication to be widely distributed in Occidental Christian academic circles. Other Asian thinkers in this genre followed, one being Korean Jung Young Lee with his God Suffers for Us who developed a different Christian angle on this subject introducing elements of the I Ching Book of Changes and the interactions of Godly and human conditions. Atomic Age Annihilation The atomic devastation had a profound effect on philosopher s and especially Christian thinkers e. Endo Shusaki were faced with a new kind of anguish, putting their faith to the test.


Talk:Kazoh Kitamori

Life[ edit ] Kitamori was born in Kumamoto in In high school, he was so impressed by a paper he read about Martin Luther that he made the decision in to go to Tokyo to attend the Lutheran Theological Seminary there. He graduated in He graduated from the university in , and continued there as an assistant until He became a full professor in , and continued to teach systematic dogmatic theology there until his retirement from teaching in He received a Ph.

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