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Worship and Secular Man: An Essay on the Liturgical Nature of Man, Considering Secularization as a Major Phenomenon of Our Time and Worship as an Apparent Fact of All times, A Study Towards an Integral Anthropology
Ground breaking work by pioneering theologian in interreligious dialogue.
120 pages, Paperback
Published January 1, 1972
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July 1, 2017
As a Catholic philosopher with an intimate sympathy for Hinduism and Buddhism -- to say nothing of his keen intuition for secularism -- Panikkar is able to give a unique and rich philosophical rendering of the terms of worship and secularism, and the question that underlies worship in the midst of the secular. As such, this little book is a timely thought-provoking essay, offering some interesting suggestions as to how we should approach these questions, including a rundown of "rubrics" and "nigrics" that might direct our conversation. His analyses are lucid, interesting, and quite valuable for appropriation in various conversations about practical questions about worship.
In my estimation, however, Panikkar undervalues the essential and non-negotiable peculiarity of Christianity. Yes, Christianity is a universal religion, but not by means of completely dissolving its insights into a neutral philosophical idiom. Christianity is the universalizing of a particular (the people of Israel and their Scriptures) through an intensification of that particular in the person of Jesus Christ. Considering this in Panikkar's categories, this feature of the Christian faith has been seen and in some respects is heteronomic, because this divine law and quality alights on man from the outside. It is rather, however, ontonomic in final estimation, because this is who God is. To define ontonomy otherwise (as Panikkar suggests) reflects what is ultimately, I think, an inadequate Trinitarian theology. This is a subtle but critical weakness, and Panikkar needs to be read carefully in consequence. He should be read, however: this is and remains a valuable and creative voice.
In my estimation, however, Panikkar undervalues the essential and non-negotiable peculiarity of Christianity. Yes, Christianity is a universal religion, but not by means of completely dissolving its insights into a neutral philosophical idiom. Christianity is the universalizing of a particular (the people of Israel and their Scriptures) through an intensification of that particular in the person of Jesus Christ. Considering this in Panikkar's categories, this feature of the Christian faith has been seen and in some respects is heteronomic, because this divine law and quality alights on man from the outside. It is rather, however, ontonomic in final estimation, because this is who God is. To define ontonomy otherwise (as Panikkar suggests) reflects what is ultimately, I think, an inadequate Trinitarian theology. This is a subtle but critical weakness, and Panikkar needs to be read carefully in consequence. He should be read, however: this is and remains a valuable and creative voice.
Displaying 1 of 1 review