Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

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58 PIM VALKENBERG word vroom or the German It0mm that imply steadfastness in faith rather than abundant piety. 0 I therefore propose to translate pia interpretatio as 'faithful interpretation', implying a loyalty to our own religious tradition in the first place, but a presumption that it is possible to build bridges to other religious traditions as well. As Cusanus indicates both in De pace fidei and in Cribratio alcorani, Christians may learn from the Islamic tradition about their own faith. A similar relation between learned ignorance and faithful interpretation is suggested by Cusanus once again at the beginning of the second book of his cribratio alcorani, in a chapter that bears the title: "On mystical theology, according to which God is ineffable." Let me now tum to a clarification of [the doctrine of] the Trinity that we revere in the divinity. And let me show that on a devout interpretation the Koran does not contradict [the doctrine of] the Trinity in the sense in which we who adhere to the Gospel speak of trinity. 51 After these words, Nicholas introduces an Arab who argues that there should be no plurality in God, using the words of the Qur'än, to which he replies: To the foregoing I reply that the Gospel not only condemns any [belief in a] plurality of Gods but also affirms a plurality of Gods to be impossible. For no one doubt that God is the SO I must confess that I am influenced by the use of the Dutch word vroom in the context of the Dutch independence war with Spain ( 16th/17th-century). Having worked in the city of Bergen op Zoom, I still remember that the refrain of Adrian Valerius' famous song Merck tach hoe sterek, viz. "Berg' op Zoom, houdt U vroom" is an appeal to resist the Spanish troops vigorously. The famous sixth stanza of the Dutch national anthem that is often sung on religious occasions, says something similar in "Dat ik tach vroom mag blijven / Uw dienaar t'allerstond / de tirannie verdrijven / die mij mijn hart doorwondt". Finally, another hymn by Valerius, Wilt heden nu treden voor God den Here, contains the following verse: "Uw vroomheid brengt de vijand tot verstoring". (See Liedboek voor de Kerken, Zoetermeer 1973,gezang411 and414.) 51 "Nunc accedamus ad elucidationem trinitatis quam in diuinitate colimus, et ostendamus alchoran pia interpretatione non contradieere trinitati modo quo nos de ipsa loquimur qui euangelio inheremus." Cusanus, Cribratio A/corani, II, 1 no. 86 (ed. Wilpert 1967, o.c., II, 462). Translation Hopkins (1994), o.c.
NICHOLAS OF CUSA 59 Beginning and is that from which all things originate. [But] how would a plurality be the Beginning? For before plurality there is Oneness, or Singularity. And Oneness is, necessarily, eternal. For it is the unqualified Beginning, which must be eternal because it is the Beginning and is not anything originated. Now, this Beginning can be considered without respect to things originated, so that it is as much not Beginning as Beginning. For this reason it is altogether infinite and boundless, incomprehensible and ineffable. Assuredly, then, since it surpasses all the senses and every intellect and every name and everything nameable, it is not said to be one or three or good or wise of Father or Son or Holy Spirit (and the case is similar as regards whatever can be spoken of or thought of) - even as Dionysius the Areopagite teaches that [God] infinitely excels and precedes all such names.52 The fmal part of this quotation, including the reference to Dionysius, is strikingly similar to the text on negative theology from De docta ignorantia I, 26 as quoted before. One may conclude, therefore, that Cusanus' teaching on learned ignorance helped him to understand the Qur'än as support of the Gospel and, at the same time, as a valid critique of certain misunderstandings in the Christian tradition. There is a very interesting ambiguity in Cusanus' approach to the Qur'än: on the one hand, he follows an old tradition of polemical apologetics, but on the other hand he seems to be aware of the hermeneutical possibilities to give a more faithful and benevolent 52 "Ad hoc respondemus Euangelium omnem deorum pluralitatem non solum damnare: sed impossibile aflirmare, deum enim principium et vnde omnia oriuntur nemo dubitat, pluralitas quomodo esset principium cum ante pluralitatem sit vnitas seu singularitas que necessario est eternal cum sit purum principium, quod ideo eternum neeesse est: quia principium et non principiatum. Illud autem principium potest considerari sine respectu ad principiata, vt non plus sit principium quam non principium ea consideratione est penitus infinitum et interminurn, incomprehensibile et ineffabile, tunc certe cum excedat omnem sensum et omnem intellecturn et omne nomen et omne nominabile, nee dicitur vnus nee trinus nee bonus nee sapiens nee pater nee filius nee spiritussanctus, et ita de omnibus que dici aut eogitari possunt, vt dyonisius ariopagita hoc astruit." Nicolas ofCusa, Cribratio alcorani, II, I no. 88 (ed. Wilpert 1967, o.c., II, 463). Translation Hopkins, ibid.
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Thomas Instituut te Utrecht Boàrd
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Editorial Board Prof. dr. H.J.M. Sc
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Rudi te Velde OVER GOD ALS PERSOON.
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6 INTRODUCTION A second contributio
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ANNUAL REPORT 2006 Cristina M. Pump
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Individual projects ANNUAL REPORT 2
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Jaarboek Thomas Instituut 2006 - Thomas Instituut te Utrecht

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