By Jyri Komulainen

Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a favourite theorist of interreligious discussion. This examine provides 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. in contrast to different pluralists, Panikkar doesn't sign up for the Enlightenment culture. as a substitute, his plea for the transformation of present religions relies on an idiosyncratic "cosmotheandrism," which attracts on either primordial non secular 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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Also MRDP, 12: “. . the second revised edition of The Unknown Christ of Hinduism which is to come out very shortly. ” 95 UCH, x–xi, especially xi: “. . ]; 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.

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.

RT, 40; IRD, 11; MCN, 257. On the other hand, some of these exceptions seem to be remnants from earlier periods. MFH, 199: “. . 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.

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