Nicholas of Cusa and Islam: Polemic and Dialogue in the Late Middle Ages

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  • Nicholas of Cusa (1401—1464)
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    • The theologians who are more positive about the modern tend to be called liberal theologians, theologians who think it is important to speak to the actual context that you are in and accommodate the particular demands of modernity. And liberalism is sort of on a back foot at the moment — it tends to be a word of dismissal. There are still liberals, but they are not the loudest, most hearable voices in contemporary academic theology I think.

    But the other thing that has to be said about that relationship of theologians, of these loud voices that are quite anti-modern, is that very often they are themselves presuming a lot of the characteristic virtues of modernity. Presuming and taking on a lot of the best aspects of modernity is a bit unfair. So I think that the kind of the anti--liberalism, anti-modern instincts of the loudest voices in contemporary theology are somewhat out of kilter at the moment.

    Margaret Coffey: Professor Karen Kilby. It may be that he is a sort of figure who stands at the cusp between the sort of medieval vision represented at its high point by Aquinas, and the modern, and I have certainly heard people argue that Cusa offers us an alternative way to be modern — that is genuinely modern but that also saves the best of the medieval. Two things that I find attractive in Cusa and I think may explain some strands of the interest are: he kind of continues an apophatic strand in the medieval tradition but in a distinctive and quite vivid way.

    And he sort of links it to mathematics in a way that appeals to me and may have potential for thinking. Margaret Coffey: As it happens, Karen Kilby has a mathematics background herself. Music: Summa, Tr CD: Arvo Part. Perf: Elora Festival Singers and Orchestra.

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    Dir: Noel Edison. Naxos 8. He has a great sensitivity for paradoxes in our life. Music: Sia laudato San Francesco, Tr 3. Margaret Coffey: Late in , on a slow boat journey from Constantinople to Venice, Nicholas of Cusa conceived of the value of ignorance as a means towards knowledge. This is an insight drawn from contemplating the divine — but it worked also towards setting up modern scientific method.

    Dermot Moran: He had gone over to Constantinople to try and set up a council between the Greek Orthodox Church and the Roman Church and on his way back he had a vision where he said he learned to comprehend incomprehensible things. So - and on the basis of that he wrote his first major work On Learned Ignorance. Margaret Coffey: And at a theological level it performs an equally interesting contemporary task.

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    Like Nicole Oresme , Nicholas of Cusa also wrote about the possibility of the plurality of worlds. Publication Boston : Brill, For more on the ambiguous identity of the gentile in Alan of Lille, see Evans, Alan of Lille, — Both the receptivity of sensible signs and the spontaneity to create abstract signs are present in speech. Nicholas of Cusa, by Master of the Life of the Virgin.

    We see today that a lot of people claim to know how God is or what is in fact the same, they claim to know that there is no God, or something. We like certainty so much in our days. This absence of certainty is the source of our creativity. Music: Dona Nobis Pacem, Tr 5. Why should someone who died years ago this year, and who was hardly a household name, be of interest to theologians and philosophers in the 21 st century? But a chief part of the attraction of Nicholas of Cusa has to do with the reality of modernity and the questions it presents.

    Karen Kilby: You know for the many theologians, for whom the word modern is a kind of shorthand for a problem, you could divide them up amongst three strategies. One strategy is to align oneself up with the post-modern, with various figures in post-modern philosophy, with post-modern critique of the modern, and say this is the point out of which we should do theology. A second strategy is to align oneself with the pre—modern, to go back to the patristic period or to the middle ages and to say that there is something that they had that modernity has made us lose sight of and that we need to retrieve from the pre-modern period — we need to get back into the mind-set of Basil of Caesarea or back into the mind-set of Thomas Aquinas, and learn the wisdom that has been blocked off by the sort of narrowness of modern thought, learn this wisdom again from the pre-modern figure.

    And then the third and most complex strategy is to unite both, drawing on post-modern thought, post-modern philosophy, post-modern theory, and pre-modern thinkers and to bring the two together. And there is a few different groups who have done that in contemporary theology. Margaret Coffey: This latter group includes scholars of quite different and varied orientations and — the word Karen Kilby uses— sensibilities. Go to the RN homepage and locate Encounter in the dropdown program index.

    Send yours in via the comment box below. As to the 'loud voices,' well, every tradition has them.

    Who do you suggest? In the Australian context what about Tracey Rowland?

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    Polemic and Dialogue in the Late Middle Ages The Trinity as a Challenge to Christian-Muslim Dialogue: Nicholas of Cusa's Philosophical. Nicholas of Cusa and Islam. Polemic and Dialogue in the Late Middle Ages, edited by Ian Christopher Levy, Rita George-Tvrtković, and Donald.

    But I am probably closest to that third school. Margaret Coffey: As a philosopher who works in phenomenology, Dermot Moran also takes a unifying approach — as he has from his early days as a graduate student. He was a forerunner of this same negative mystical tradition and I continued to write on John Scotus Eriugena, and on Nicholas of Cusa and of Meister Eckhardt. These three Eriugena, Eckhardt and Cusanus are three of the great Christian mystics of the medieval period but who are often now returned to because they seem to offer a thinking about the divine that allows for dialogue with other religions.

    For example Japanese scholars are very interested in Meister Eckhardt whom they think is very close to the Zen way of thinking about the divine. Margaret Coffey: Nicholas of Cusa thought in a way that fits well in this enterprise. Dermot Moran: Even before Galileo he is thinking of the world in terms of number. Cusanus recognises this — he has this already — that everything in this universe is in some respects expressible in terms of ratio , reason or number or proportion.

    And of course this is exactly what Nicholas of Cusa is saying. So you kind of explode the whole notion of this finite balanced universe once you start to think of the infinite. Margaret Coffey : Dermot Moran. For Inigo Bocken, Cusanus offers a fundamental contribution to these discussions. Inigo Bocken : I think his main intuition is that truth starts with every individual anew. As you know, perhaps, he was a diplomat.

    He travelled throughout Europe, even to Constantinople. All the time, he was discussing with people on truth and discovered that every human being is, so to say, the starting point of this searching for truth in his or her way. He translated that in more abstract ways; for example, he says in one of his philosophical works that in an infinite universe, every point is the centre, or the centre is everywhere.

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    Every human being is searching for truth, for the divine, and that has to be the starting point for every search for truth. Inigo Bocken : Indeed. They only affirm that the truth you are related with is so great that you can see it in an infinite way, so to say. So that means you can live with different opinions without being endangered yourself. In modernity you see the tendency to control this greatness, this plurality. For Cusanus, the fact that there are so many opinions and images is in fact the affirmation of your own position.

    Nicholas of Cusa is stressing the fact that the divine is everywhere. Music: Instrumentalstuck, Tr 8. CD: Dante and the Troubadours. DHN 77 2. Margaret Coffey : Inigo Bocken. Rita George-Tvrtkovic is also among the scholars writing about Nicholas of Cusa. She has a track record of working in an inter-religious context and she teaches at a Catholic university in Chicago — Benedictine - where six per cent of the students are Hindu, and thirty per cent are Muslim. Rita George-Tvrtkovic: So every class I teach is de facto inter-religious dialogue.

    So, every day! That was a traumatic event for Christians. Margaret Coffey : De Pace Fidei is an account of a heavenly vision, where figures drawn from 17 different religious backgrounds, as diverse as Hindu, Chaldean, Zoroastrian, Muslim, gather for a council and work out how to achieve peace. Ten years later Cusanus produced an enormous study of the Quran, based on a 12 th century translation into Latin by an English monk — the very first translation of the Quran into a European language.

    Image: The opening leaf of 'De pace fidei' in Codex Cusanus But I think it demonstrates his hope, his confidence that we could actually talk it out.

    Nicholas of Cusa (1401—1464)

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    Polemic and Dialogue in the Late Middle Ages

    Taken as a whole, this series invites us to experience theological method at its best: engaging human experiences, seeking the meaning of those experiences in light of our faith commitment, and challenging us to live our faith beliefs through practices that infuse our world with a hope that stands in spite of disappointment, tragedy, or injustice. This collection of essays explores the complex relations between Christians and Muslims at the dawn of the modern age. After considering Nicholas, his sources, and his context, the book explores a wider range of late medieval texts on Christian-Muslim relations—not only Christian writings about Islam but also Muslim responses to Christianity.

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