The important events in Buddhist-Christian dialogue that have taken place in postwarJapan include publication of Katsumi Takizawa's studies and our discussions centering on them. In his 1964 edition of Buddhism and Christianity, Takizawa attempted a confrontation of his thought with thought of Shin'ichi Hisamatsu, who was a great Zen practitioner and Zen philosopher, while at same time Takizawa put forward an important critical proposal dealing with what is at core of Christology.1 In this proposal, Takizawa addressed issue of what he called the relationship and distinction between primary and contacts of with humanity. What he meant by primary contact of with was fundamental fact that God is with us that belongs directly and unconditionally within ground of coming into existence of Self of every human being. However, is not usually awakened to this fact. Now, when it comes to event of our being thus awakened, we can speak of this in terms of secondary contact of with humanity and our religious life as it takes shape. And, according to Takizawa, Buddhism and Christianity are both different modes of this contact, based on primary contact. Herein lies basis for their entering into dialogue with each other. Yet Christianity did not clearly carry out its work of distinguishing between these two contacts whereJesus is concerned. Although Jesus was a human being who typically manifested contact, traditional Christian belief held that Jesus was one who brought into existence primary contact itself. (Rather, we may have to state thatJesus himself is made primary contact.) Thus, Jesus is made only revelation or Redeemer, thereby giving rise to idea of absoluteness of Christianity. On other hand, although Buddhism did not fall into trap of this sort of self-absolutization, it nonetheless committed error, in Takizawa's view, of elevating a human mode of awakening, which constitutes nothing more than contact, to a position where it becomes criterion for judging everything, thus putting it above primary contact.