Jaarboek Thomas Instituut 1997 - Thomas Instituut te Utrecht

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14 PIM VALKENBERG thoughts in the Middle Ages retain their fruitfulness". Another reason why the Middle Ages are fairly often mentioned in connection with interreligious dialogue, is that some of the Jews, Christians and Muslims in those days could understand each other quite well, because they wrestled with the same intellectual problems. If communication between peoples of different cultural and religious backgrounds is to succeed, they will have to find a certain common language by means of which they are able to understand each other IS. It has been argued that the language of philosophy was able to mediate communication between Jews, Christians and Muslims in the Middle Ages. But in a certain sense, philosophy was part of their problem as well. One may characterize this common problem as the relation between faith and reason, between the authoritative world view in the sacred books of God's revelation, and the well-considered world view of the philosophical texts that could do without such a special revelation. Of course, this was (according to many interpreters) the problem determining the construction of Aquinas' Summa contra Gentiles", In this sense, Aquinas is a predecessor of modern awareness of pluralism and secularism. But the same problem, or rather a parallel problem, dominates much of the history of Jewish 14 See, among others, R. Arnaldez, A la croisee des trois monothéismes: une communauté de pensée au Moyen Age, Paris 1993, p.8; R. Schaeffler in A. Bsteh (Hrsg.), Christlicher Glaube in der Begegnung mit dem Islam (Studien zur Religionstheologie, 2), Mödling 1996, p. 325; W. Raven, "Ontstaan en verbreiding", H. Driessen (red.), In het huis van de islam, Nijmegen 1997, pp. 54-56. R. Leuze (Christentum und Islam, Tübingen 1994, p.5) defends the contrary position: "Das Verständnis des Islam im christlichen Mittelalter kann keine Basis sein für unsere Auseinandersetzung mit dieser Religion". IS P. Lapide und R. Panikkar, Meinen wir denselben Gott? Ein Streitgespräch, München 1994, p. 104. 16 H. Hoping, Weisheit als Wissen des Ursprungs: Philosophie und Theologie in der > > Summa contra gentiles < < des Thomas von Aquin, Freiburg - Basel - Wien 1997, p.lü.
AQUINAS AND INTERRELIGIOUS DIALOGUE 15 and Islamic philosophy". It is therefore possible to write about Aquinas and interreligious dialogue, not because he was personally engaged in interreligious dialogue, but because he was deeply influenced by some Muslims and some Jews who wrestled with the same problem of faith and reason in an analogous manner. Aquinas was aware of the fact that a theologian is someone who should speak about God, not only to those with whom one shares the same faith, but also to those who are strangers to this faith. In accordance with the rules developed by Aquinas concerning this issue, the communication between Christians and Muslims (and between Jews and Muslims, for that matter) is regulated by the requirements of reason. So, following David B. Burrell or Harry A. Wolfson, one can describe the communication between Jews, Christians and Muslims in the Middle Ages largely as a communication in terms of a philosophical theology". Jews and Christians, however, who appeal to the same authoritative sources of God's revelation, have another means of communication in common, viz. the interpretation of their Scriptures. Therefore, Christians sometimes consulted a Jewish rabbi when they 17 For Jewish philosophy, see C. Sirat, A History of Jewish Philosophy in the Middle Ages, Cambridge 1985, p.5. For Islamic philosophy, see S.H. Nasr and O. Leaman (eds.), History of Islamic Philosophy (Routledge History of World Philosophies, I), London and New York 1966. In his introduction, Leaman protests against the tendency to see the dichotomy of religion and reason as lying at the heart of Islamic philosophy (Vol. I, p.3). But one should at least say that this tendency has clarified the nature of many philosophical interactions between Jews, Christians and Muslims in the Middle Ages. 18 See D.B. Burrell, Knowing the Unknowable God: Ibn Sina, Maimonides, Aquinas, Notre Dame IN 1986; Id., Freedom and Creation in Three Traditions, Notre Dame IN 1993; cp. also P. Valkenberg, "De onvergelijkbare gave van ons bestaan: David Burrell over schepping en vrijheid in drie tradities", Jaarboek 1993 Thomas Instituut te Utrecht, Utrecht 1994, 189-215 (summary p. 217). H.A. Wolfson, The Philosophy of the Kalam, Cambridge MA I London 1976.
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