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Download PDF by Jyri Komulainen: An Emerging Cosmotheandric Religion?: Raimon Panikkar's

By Jyri Komulainen

Raimon Panikkar (b. 1918), a Catalan-born Hindu-Christian, is a popular theorist of interreligious discussion. This research offers an in depth research of his theology of religions. at the foundation of the newest assets 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 an alternative, his plea for the transformation of present religions is predicated on an idiosyncratic "cosmotheandrism," which pulls on either primordial non secular traditions and existentialist philosophy. the must haves of interreligious discussion, as defined in his paintings, hence entail dedication to a specific cosmology and mode of awareness.

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Read or Download An Emerging Cosmotheandric Religion?: Raimon Panikkar's Pluralistic Theology Of Religions (Studies in Christian Mission) PDF

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Certainly I am not setting out now to transform this book into something which was never intended . . I am engaged in precisely this task elsewhere . ” 123 TWR, 5–6, 43: “. . I am convinced that the meeting of religions cannot take place on neutral territory, in a ‘no man’s land’ . ”; SNSE, 56; RT, 22; MRDP, 13; CTBT, 5; IH, 172. See also IRD, 39–52. Cf. RPC, 99–100, in which “interculturality” is depicted at least as a utopian no-man’s-land. ”125 However, the criticism of the Christian dogma intrinsic in his thought is intimately connected to the way he understands religion and spirituality.

Heim (1995, 171) rather sees the strength of Panikkar’s pluralism to be in his courage to begin with the concrete and particularistic. I would like to emphasize the complexity of the issue: Panikkar indeed took his starting point in the clearly Christian context, albeit tinged with Hinduism. However, his thinking has developed in a more multireligious direction, as witnessed by his shift from inclusivism to pluralism. The following quotation is very interesting in this respect, especially in view of the fact that the first sentence is in the past tense (UCH, 13): “My ‘wineskins’ were certainly made of Christian leather.

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.

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