By Jyri Komulainen
Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a favorite theorist of interreligious discussion. This research supplies an in depth research of his theology of religions. at the foundation of the latest 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 sign up for the Enlightenment culture. as a substitute, his plea for the transformation of current religions relies on an idiosyncratic "cosmotheandrism," which attracts on either primordial spiritual traditions and existentialist philosophy. the necessities of interreligious discussion, as defined in his paintings, therefore entail dedication to a selected cosmology and mode of awareness.
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Extra resources for An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission)
Bisher nicht systematisch dargestellt. ” On the other hand, cf. ” In my view, Cousins’ article reflected the situation in the 1970’s when it was still possible to see Panikkar as a theologian, at least in some respects—he had written a monograph on Christology (the first edition of UCH) and another on Trinity (TWR). However, he chose to follow another direction than the one predicted, or rather encouraged, by Cousins (1979b, 152–154). In the light of his later work, I do not think Panikkar has had any interest in expanding these earlier “building blocks” into any systematic theology.
D’Costa 1990a, ix; D’Costa 1990b, 27 note 1; Milbank 1990, 182: “. . Raimundo Panikkar . . is by far the nearest in the book [The Myth of Christian Uniqueness, 1987] to emancipating himself from pluralist presuppositions . ”; Heim 1995, 108: “. . ” See also Heim 1995, 14 note 1; Larson 1996, 78. 77 Heim (1995, 8–9), representing post-pluralism, states: “Panikkar particularly has been suggestive to me in developing my own view. To put it in a self-interested way, where these writers [Panikkar, Aloysius Pieris, Stanley J.
There is only one Absolute . ” was originally published in 1966. See the bibliographical details given in MFH, v. 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.
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