Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

More documents

Recommendations

Info

48 PIM VALKENBERG Elijah on Mount Horeb (I Kings 19). In both cases, the ascent is a symbol for the believer on herlhis way to meet God and to learn that God is not known the way we thought we knew God. Therefore, we who are believers in Christ are led in learned ignorance unto the Mountain that is Christ and that we are forbidden to touch with the nature of our animality. And when we attempt to view this Mountain with our intellectual eye, we fall into an obscuring mist, knowing that within this mist is the Mountain on which, alone, all living beings possessed of an intellect are well pleased to dwell. If we approach this Mountain with greater steadfastness of faith, we will be snatched from the eyes of those who live sensually, so that with an inward hearing we will perceive the sounds and thunderings and frightening signs of its majesty. [And thus too] we will easily perceive that Christ alone is Lord, whom all things obey, and we will progressively come to certain of His incorruptible footprints (as if [coming to] certain most divine marks). At this point we [shall] hear, in the holy instruments and signs of the prophets and the saints, the voice not of mortal creatures but of God Himself; and we [shall] see God more clearly, as if through a more rarefied cloud. Thereupon the believers, who continue to ascend with more ardent desire, are caught up unto simple intellectuality; and leaping beyond all perceptible things, they pass as if from sleeping to waking, from hearing to seeing. There they see things which, because they are things beyond all hearing and all vocal instruction, cannot be revealed. But should it be claimed that they are there revealed, then the unsayable would [there] be said and the unhearable would [there] be heard - even as the invisible is there seen. For Jesus - who is blessed forever, who is the goal not only of all understanding (because He is Truth) but also of all sensing (because He is Life), and who, further, is both the goal of all being (because He is Being itself) and the perfection of every creature (because He is God and man) - is, as the goal of every utterance, there heard incomprehensibly. For every utterance has come forth from Him and terminates in Him. Whatever truth is in an utterance is from Him. Every utterance has as its goal instruction; therefore, [every utterance] has as its goal Him who is Wisdom itself. "Whatever things were written were written for our instruction". Utterances are befigured in written characters. "By the Word of the Lord the heavens were established." Therefore, all created things are signs of the
NICHOLAS OF CUSA 49 Word of God. Every corporeal utterance is a sign of a mental word. The cause of every corruptible mental word is an incorruptible word, viz. a concept. Christ is the incarnated Concept of all concepts, for He is the Word made flesh. Therefore, Jesus is the goal of all things.32 An interpretation that would try to do justice to all notions in these two paragraphs, would require a separate article. Suffice it to say that 32 "[ ... ] (eleuabatur), ducimur igitur nos christifideles in docta ignorantia ad montem qui christus est quem tangere cum natura animalitatis nostrl prohibiti sumus et oculi intellectuali dum inspicere ipsum conamur in caliginem incidimus scientes intra ipsam caliginem montem esse in quo solum beneplacitum est habitare omnibus intellectu vigentibus quem si cum maiori fidei constantia accesserimus rapiemur ab oculis sensualiter ambulantium vt auditu interiori voces et tonitrua et terribilia signa maiestatis eius percipiamus de facili percipientes ipsum solum dominum cui obedient vniuersa peruenientes gradatim ad quedam incorruptibilia vestigia pedum eius, quasi ad quosdam diuinissimos caracteres: vbi vocem non creaturarum mortalium sed ipsius dei in sanctis organis et signis prophetarum et sanctorum audientes clarius ipsurn, quasi per nubem rariorem intuemur. Deinde ardentiori desiderio fideles continuo ascendentes ad intellectualitatem sumplicem rapiuntur: omnia sensibilia transilientes quas de somno ad vigiliam, de auditu ad visum perfentes: vbi ea videntur que reuelari non possunt, quoniam supra omnem auditum sunt et vocis doctrinam, nam si dici deberent ibi reuelata: tunc non dicibilia dicerentur, non audibilia audirentur, sicut inuisibile ibi videtur. lesus enim in secuIa benedictus finis omnis intellectionis veritas, et omnis sensus quia vita, omnis denique esse finis quia entitas, ac omnis creature perfectio quia deus et homo, ibi vt terminus omnis vocis incomprehensibiliter auditor, de ipso enim omnis vox prodiit: et ad ipsum terminator quicquid veri in voce est ab ipso est, omnis vox ad doetrinam est, ad ipsum est igitur qui ipsa sapientia est omnia quecumque scripta sunt ad nostram doetrinam scripta sunt. Uoces in scripturios figurantur, verbo domini celi firmati sunt. Omnia igitur create signa sunt verbi dei, omnis vox corporalis verbi mentalis signum, omnis mentalis verbi corruptibilis causa est verbum incorruptibilie quod est ratio, christus est ipsa incamata ratio omnium rationurn, quia verbum caro factum est." Cusanus, de docta ignorantia, III. 11 (ed. Wilpert (1967), o.c., 1,93-94). Translation Hopkins (1981), o.c., 150- 51 (nos. 246-47).
Page 2 and 3: Thomas Instituut te Utrecht Boàrd
Page 4 and 5: Editorial Board Prof. dr. H.J.M. Sc
Page 6 and 7: Rudi te Velde OVER GOD ALS PERSOON.
Page 8 and 9: 6 INTRODUCTION A second contributio
Page 10 and 11: 8 HENK J.M. SCHOOT us of the rise a
Page 12 and 13: 10 HENK lM. SCHOOT [...]."(6,5) The
Page 14 and 15: 12 HENK J.M. SCHOOT All of those wh
Page 16 and 17: 14 HENK J.M. SCHOOT intended for th
Page 18 and 19: 16 HENK J.M. SCHOOT the Father and
Page 20 and 21: 18 HENK J.M. SCHOOT also called 'th
Page 22 and 23: 20 HENK J.M. SCHOOT to Jesus: the f
Page 24 and 25: 22 HENK J.M. SCHOOT consists fundam
Page 26 and 27: 24 HENK 1.M. SCHOOT The analysis of
Page 28 and 29: 26 HENK J.M. SCHOOT are the mediato
Page 30 and 31: 28 HENK J.M. SCHOOT Finally, it is
Page 32 and 33: 30 HENKJ.M.SCHOOT being taken serio
Page 34 and 35: 32 HENK 1.M. SCHOOT When I started
Page 37 and 38: NICHOLAS OF CUSA AND THE RELATION B
Page 39 and 40: NICHOLAS OF CUSA 37 possibilities i
Page 41 and 42: NICHOLAS OF CUSA 39 Readers of this
Page 43 and 44: NICHOLAS OF CUSA with reverence." I
Page 45 and 46: NICHOLAS OF CUSA 43 God and believe
Page 47 and 48: NICHOLAS OF CUSA 45 So, on the one
Page 49: NICHOLAS OF CUSA 47 So, Saint Paul
Page 53 and 54: NICHOLAS OF CUSA 51 theology of rel
Page 55 and 56: NICHOLAS OF CUSA 53 Cusanus as a Ch
Page 57 and 58: NICHOLAS OF CUSA 55 work, Nicholas
Page 59 and 60: NICHOLAS OF CUSA 57 The ambiguity o
Page 61 and 62: NICHOLAS OF CUSA 59 Beginning and i
Page 63: NICHOLAS OF CUSA 61 5. Work, insofa
Page 66 and 67: 64 FRANS J.H. VOSMAN betrifft nicht
Page 68 and 69: 66 FRANS J.H. VOSMAN Wahrheit, die
Page 70 and 71: 68 FRANS J.H. VOSMAN entnommenen Vo
Page 72 and 73: 70 FRANS J.H. VOSMAN Hinblick auf G
Page 74 and 75: 72 FRANS lH. VOSMAN begegnen Gut un
Page 76 and 77: 74 FRANS J.H. VOSMAN wie zwischen H
Page 78 and 79: 76 FRANS J.H. VOSMAN eine Logik des
Page 80 and 81: 78 FRANS J.H. VOSMAN Schrecken der
Page 83 and 84: OVER GOD ALS PERSOON Kuitert, De Di
Page 85 and 86: OVER GOD ALS PERSOON van de eerste
Page 87 and 88: OVER GOD ALS PERSOON 85 bepaald soo
Page 89 and 90: OVER GOD ALS PERSOON 87 voortkomt u
Page 91 and 92: OVER GOD ALS PERSOON 89 De diepere
Page 93 and 94: OVER GOD ALS PERSOON 91 Persoon-zij
Page 95 and 96: OVER GOD ALS PERSOON 93 waardig per
Page 97 and 98: OVER GOD ALS PERSOON 95 'goddelijke
Page 99 and 100: OVER GOD ALS PERSOON 97 mogen wij d
Page 101 and 102:
OVER GOD ALS PERSOON 99 zijnde uit
Page 103 and 104:
OVER GOD ALS PERSOON 101 vindt in z
Page 105 and 106:
OVER GOD ALS PERSOON 103 identifice
Page 107 and 108:
TRANSCENDENTALE NOTIES VAN WERKELIJ
Page 109 and 110:
Page 111 and 112:
Page 113 and 114:
Page 115 and 116:
Page 117 and 118:
Page 119 and 120:
Page 121 and 122:
Page 123 and 124:
Page 125 and 126:
Page 127 and 128:
Page 129 and 130:
Page 131 and 132:
Page 133 and 134:
Page 135 and 136:
Page 137 and 138:
Page 139 and 140:
Page 141:
Page 144 and 145:
142 HENK J.M. SCHOOT islamitisch-ch
Page 146 and 147:
144 HENK lM. SCHOOT verschijnen van
Page 148 and 149:
146 HENK J.M. SCHOOT bedoelt schijn
Page 150 and 151:
148 HENK J.M. SCHOOT van de erfzond
Page 152 and 153:
150 HENK J.M. SCHOOT Ik noem nu in
Page 154 and 155:
152 HENK J.M. SCHOOT God door Mosli
Page 157 and 158:
ANNUAL REPORT 2006 Cristina M. Pump
Page 159 and 160:
ANNUAL REPORT 2006 157 member of th
Page 161 and 162:
Radboud University Nijmegen Utrecht
Page 163 and 164:
Individual projects ANNUAL REPORT 2
Page 165 and 166:
ANNUAL REPORT 2006 163 Valkenberg,
Page 167 and 168:
ANNUAL REPORT 2006 165 Goris, H.J.M
Page 172:
0 0 p 0 ,0 if "0 8 0 \l ~
show all

Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

You also want an ePaper? Increase the reach of your titles

Delete template?

Save as template?