By Jyri Komulainen
Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a renowned theorist of interreligious discussion. This learn offers an in depth research of his theology of religions. at the foundation of the newest assets 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 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 awareness.
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Additional info for An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission)
92 The Unknown Christ of Hinduism: Towards an Ecumenical Christophany. Completely Revised and Enlarged Edition. Maryknoll, New York: Orbis Books. 1981. 93 See Panikkar 1964, 17, 59–61. See also Mitra 1987, 42–48, which presents some thoughts of Panikkar before his pluralistic turn. 94 See UCH, 70–75. However, cf. RHC, 190. See also MacPherson 1996, 61–65, 83–87; Dupuis 1997, 150–151, which compares the first and second editions. Despite many reformulations, what Panikkar himself states in the preface of the second edition should be noted (UCH, xi): “The present edition has endeavoured .
94 See UCH, 70–75. However, cf. RHC, 190. See also MacPherson 1996, 61–65, 83–87; Dupuis 1997, 150–151, which compares the first and second editions. Despite many reformulations, what Panikkar himself states in the preface of the second edition should be noted (UCH, xi): “The present edition has endeavoured . . to keep from the first edition all that I still believe can truly be said; and . . ] This suggests that it is not question of some single revisions in Panikkar’s thinking, but of reforming its whole structure.
On the other hand, he denies any global perspective since he wants to champion pluralism. The passage quoted reveals how he himself understands his thinking and working as a synthetic process, as a “meditation” in which a tradition, or preferably in the plural, traditions, interact with the challenges of time. 121 at the end of his extensive survey of the encounter between India and Europe: “In the modern planetary situation, Eastern and Western ‘cultures’ can no longer meet one another as equal partners.