By Jyri Komulainen
Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a well known theorist of interreligious discussion. This examine supplies 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 sign up for the Enlightenment culture. in its place, his plea for the transformation of latest religions is predicated on an idiosyncratic "cosmotheandrism," which pulls on either primordial non secular traditions and existentialist philosophy. the necessities of interreligious discussion, as defined in his paintings, hence entail dedication to a specific cosmology and mode of cognizance.
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Additional info for An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission)
86 I think that this is not even necessary given the emphasis of my study. I have been greatly helped by the fact that previous research and some selected bibliographies87 have already selected the most relevant of the texts written by Panikkar. On the other hand, 85 Cf. also how Panikkar has spelled his first name in different ways over the years. The chronological order is the following: Raymond—Raimundo—Raimon. 86 It is clear from my bibliography that my sources are in fact extensive despite some principal limitations I have made.
See DPW, 97–98. On Heidegger and his way of using language, see Steiner 1992, 9–12, 37. 112 UCH, 12. Ramachandra (1996, 97–99) gives illustrative examples of the sensus semper plenior -type hermeneutics of Panikkar. See also Cragg 1992, 210. 113 BR, 20–21; VE, 19–22; SNSE, 47. See also HEC, 200; VE, 19–26; SCD, 287. 114 The third issue that I would like to raise is how Panikkar’s thinking relates to Christian theology. This is an issue that is especially relevant to Panikkar’s thinking from the point of view of the theology of religions.
As I see it, at least Williams (1990, 10–11) depicts Panikkar too much as a representative of post-pluralism. 78 I have used previous research in the above presentation of some strategies advocated in pluralistic theologies of religions by means of which differences between 76 20 his thinking from a new angle. In my study, I will therefore attempt to find answers, for instance, to the following questions. In what measure can one criticize Panikkar’s theology of religions in a similar way as other pluralists have been criticized?