By Jyri Komulainen

Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a in demand theorist of interreligious discussion. This examine offers an in depth research of his theology of religions. at the foundation of the latest resources on hand, it seems that even his "radical pluralism" can't eschew the inherent difficulties attribute of pluralistic theologies of religions. not like different pluralists, Panikkar doesn't join the Enlightenment culture. in its place, his plea for the transformation of current religions is predicated on an idiosyncratic "cosmotheandrism," which attracts on either primordial spiritual traditions and existentialist philosophy. the must haves of interreligious discussion, as defined in his paintings, therefore entail dedication to a selected cosmology and mode of attention.

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Extra resources for An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission)

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What is important now is to be aware that there 100 See CE, 4 note 9. When noting that there was a change in Panikkar’s thinking in the 1970’s, MacPherson (1996, 126), rightly in my view, recalls an essay called ‘Colligite Fragmenta: For an Integration of Reality’ (1977). This important essay is published as a renewed version in CE, 3–77. 101 See DWVW, 7. , Klostermaier 1994, 197–198. 28   were some fundamental changes in Panikkar’s thinking even during the period researched here. Secondly, I will emphasize the recent material in my analysis, even though the focus of the study is on Panikkar’s thinking throughout its pluralistic period.

26   On the other hand, it should be noted that his thinking seems to be radicalized even after its pluralistic turn. As a pluralist, he has begun to criticize any theological way of thinking and speaking which leans on some conception of ‘Absolute’. This means that even the monotheistic concept of God has come under very critical scrutiny. 98 It was in this very lecture that Panikkar vehemently denied the possibility of erecting any kind of absolutes, if pluralism is taken seriously.

Moreover, I only refer to the English and German versions here, not those in Romanic languages. 89 See also Ahlstrand 1993, 11; MacPherson 1996, 33. ” Cf. here also Ahlstrand 1993, 159–160, in which Panikkar’s tendency to suit his expressions to his audience is remarked on. 90 Paul Knitter sees the first symptoms of this pluralistic turn in an article called ‘Christianity and World Religions’ (CWR) in Christianity, a publication of Punjabi University from 1969. See Knitter 1996a, 181 note 17 Knitter might well be right, since Panikkar raises the concept of ‘pluralism’ in this article, and makes many remarks in embryo that are central in his later work.

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