By Jyri Komulainen
Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a sought after theorist of interreligious discussion. This research offers an in depth research of his theology of religions. at the foundation of the newest resources to be had, it seems that even his "radical pluralism" can't eschew the inherent difficulties attribute of pluralistic theologies of religions. in contrast to different pluralists, Panikkar doesn't join the Enlightenment culture. as a substitute, his plea for the transformation of current religions relies on an idiosyncratic "cosmotheandrism," which pulls on either primordial spiritual traditions and existentialist philosophy. the necessities of interreligious discussion, as defined in his paintings, therefore entail dedication to a specific cosmology and mode of recognition.
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Extra resources for An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission)
See also WG, 115–116; DAIE, 30–33. On the theological tradition that is formative for Panikkar, see Dupuis 1997, 80–83, 90–91. Earlier in the same text, Panikkar admits that he also understands such words as “Being,” “Nature,” and even “the Mystical Body of Buddha” as the symbols of universal communication. See SCD, 237. Cf. also DPW, 84–85; GIA, 56–57. This kind of playing with words is typical of Panikkar. ” I do not intend to deny that this could be true in some sense. However, everything depends on how the essence of the Roman church is interpreted.
Cf. , Panikkar 1964, 132–138. However, this earlier usage of words is still reflected in the second edition of The Unknown Christ of Hinduism. , UCH, 48. 97 Cross Currents ‘Panikkar in Santa Barbara’, Vol. XXIX (1979), No 2, 197–230. In this study, I refer to this presentation as the version republished in IH, 52–91. 98 IH, 52: “Perhaps I shall begin . . , IH, 75, 83. However, despite this explicit refusal there still seem to persist some ambiguities in Panikkar’s thinking. Cf. BS, 17, 33, in which he speaks on the absolute, although very obscurely.
Given Panikkar’s integrative method, as well as his ample reading, however, it is not always possible, and maybe not even sensible, to assess whether some features of his thinking are more “Western” or “Eastern” in character. 119 DPW, 80, in which Panikkar shows his reluctance to force his thinking into any mould or to follow any existing paths. , a systematic treatise regarding the situation of Man in the universe. ”; AW, 89. Cf. also RT, 22. Cf. also Jathanna 1996, 130: “Panikkar hat sein Denken .