Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

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52 PIM VALKENBERG saved, who no longer will be able to desert the Source of life and its sweetness, once having foretasted even a little thereof. For no one departs from You except because he is ignorant of You. If You will deign to do the foregoing, the sword will cease, as will also the malice of hatred and evils; and all men will know that there is only one religion in a variety of rites (una religio in rituum varietate). But this difference of rites cannot be eliminated; and perhaps it is not expedient that it be eliminated, for the diversity may make for an increase of devotion, since each region will devote more careful attention to making its ceremonies more favorable, as it were, to You, the King. If so, then at least let there be one religion - just as You are one - and one true worship of You as Sovereign." Let me try to reconstruct his argument. Although there is an infinite distance between God and creatures, and human beings therefore cannot know God, God is able to make Godself manifest. Whereas 38 "Succurre igitur tu qui solus potes, propter te enim quem solum venerantur: in omni eo quod cuncti adorare videntur est hec emulatio. Nam nemo appetit in omni eo quod appetere videtur nisi bonum quod tu es, neque quisquam aliud omni intellectuali discursu querit quam verum quod tu es, quid querit viuens: nisi viuere, quid existens nisi esse. Tu ergo qui es dator vite et esse: es me qui in diuersis ritibus differenter queri videris, et in diuersis nominibus nominaris, quoniam vti es manes omnibus incognitos et ineffabilis. Non enim qui infinita virtus es aliquod eorum es que creasti, nec potest creatura infinitatis tue concepturn comprehendere: cum finiti et infiniti nulla sit proportio, tu autem omnipotens deus potes te qui omni menti inuisibilis es: modo quo capi queas cui vis visibilem ostendere. Noli igitur amplius te occultare, domine sis propicius et ostende faciem tuam: et salui erunt omnes populi: qui amplius venam vite et eius dulcedinem parum etiam pregustatam deserere nequeunt, nam nemo a te reeedit nisi quia te ignorat. Si sic facere dignaberis cessabit gladius et odii liuor et queque mala, et cognoscent omnes quomodo non est nisi vna religio in rituum varietate. Quod si forte hec differentia rituum tolli non poterit, aud non expedit: vt diuersitas sit deuotionis adauctio, quando quelibet regio suis cerimoniis quasi tibi regi gratioribus vigilantiorem operam impendet, saltern vt sicut tu unus es: vna sit religio et vnus latrie cultus." Nicholas of Cusa, De Pace Fidei nos. 5-6 (ed. Wilpert (1967) o.c., I, 339-40), translation Boeken (2005),0.c., 174-75. Correction adapted from Jasper Hopkins, Nicholas of Cusa' De Pace Fidei and Cribratio Alkorani: Translation and Analysis (second edition Minneapolis 1994),35.
NICHOLAS OF CUSA 53 Cusanus as a Christian Church leader and theologian would say that God has in fact manifested Himself in Christ, the representative of the religions who prays to God abstracts from this Christian revelation. He asks God to give such a revelation, so that the religions of the world may be united as God is one. Cusanus, however, has enough experience in politics to realize that in fact the differences will remain because of the different human customs, and therefore it may make sense to live with diversity as an incitement to spiritual emulanon'? One form of such spiritual emulation in which we learn from religious differences to enrich our own faith is shown in chapter nine where a Jew discusses the concept of Trinity with the Word - Christ functions as the major interlocutor in Nicholas' dialogue - and the Word points to the way in which the Arabs understand this concept: The Arabs, too, and all the wise will easily understand [... ] that to deny the trinity is to deny the divine fecundity and creative power and that to profess the trinity is to deny a plurality and an association of gods. For the fecundity, which is also trinity, does not make it necessary that there be a plurality of gods who work together to create all things. The Arabs will be much better able to grasp the truth of the trinity in this manner than in the manner in which they speak of God as having an essence and a soul [... ] Now in the manner in which Arabs and Jews deny the trinity, assuredly it ought to be denied by all. But in the manner in which the truth of trinity is explained above, of necessity it will be embraced by al1.4o 39 Such a different form of pluralism may in fact be found in the Qur'än. See Pim Valkenberg, Sharing Lights on the Way to God: Muslim-Christian Dialogue and Theology in the Context of Abrahamic Partnership, AmsterdamlNew York 2006, 150-62. 40 "Facile enim arabes et omnes spientes ex his intelligent trinitatem negare: esse negare diuinam fecunditatem et virtutem creatiuam, ac quod admission trinitatis est negare deorum pluralitatem et consocialitatem, facit enim ipsa fecunditas que est trinitas non esse neeesse quod sint plures dii qui concurrant ad creationem omnium cum vna fecunditas infinita sufficiat omne id ereare quod est creabile, multo melius arabes capere poterunt veritatem hoc modo: quam modo quo ipsi loquuntur deum habere essentiam et animam, adduntque deum habere verbum et spiritum. [... ] modo autem quo negant arabes et iudei trinitatem: certe ab omnibus negari debet, sed modo quo veritas trinitatis supra explicatur ab omnibus de necessitate amplectitur." Nicholas of Cusa,
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