Bestuur Prof. dr. H.A.G. Braakhuis Prof. dr. K.-W. Merks Prof. dr. R.A. te Velde Wetenschappelijk Directeur Prof. dr. H.W.M. Rikhof Secretariaat Thomas Instituut te Utrecht pia KTU Heidelberglaan 2 3584 CS Utrecht tel. (0)30-2533129/2533214 urI: http://www.ktu.nI/thomas JAARBOEK 1999 Thomas Instituut te Utrecht Henk I.M. Schoot (ed.) Redactie Dr. H.J.M. Schoot (hoofdredacteur) Dr. W.G.B.M. Valkenberg, Drs. P.L. van Veldhuijsen Dr. L.G.M. Winkeler, Prof. dr. J.B.M. Wissink Druk Peeters Orientaliste, Herent (België) ISSN 09026-163X e Thomas Instituut te Utrecht, 2000 De Jaarboeken 1982-1988van de Werkgroep Thomas van Aquino en de Jaarboeken van het Thomas Instituut te Utrechtvanaf 1989, voor zover voorradig, kunnen worden besteld bij het secretariaat. Dit Jaarboek 1999van het Thomas Instituut te Utrecht is te bestellen bij het secretariaat. De prijs is fl. 25,- (in Nederland), fl.35,- (in België) en fl. 50,- (overige landen). Het betreffende bedrag kan worden betaald op postrekening 3955950 van de Stichting Thomasfonds te Nijmegen, onder vermelding van 'Jaarboek 1999'. INHOUDSOPGA VE HenleI.M. Schoot INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 5 Marcel Poorthuis THE THREE RINGS: JUDAISM, CHRISTIANITY AND ISLAM. A bibliographical essay on their interaction in the Eastern and the Western world 7 1. Introduction . . . . . . . . . . . . . . . . . . . . . 7 2. Jewish writers on Christianity and Islam ... 12 3. Muslim writers on Judaism and Christianity. 25 4. Christian writers on Islam and Judaism 35 . Marcus vanLoopik RABBI MOSCHE BEN NACHMAN - RAMBAN. Eine Jüdische Propagandaschrift. Barcelona 1263 . 54 1. Einleitung . . . . . . . . . . . . . . . . . . . . . . . 54 2. Séphèr ha-Wikkuach - ein kurzer Überblick .. 59 2.1 Die Tagesordnung . . . . . . . . . . . . . 59 2.2 Eröffnung des Streitgesprächs. Das erste Thema: 1stder Messias schon gekommen? . 62 2.3. Der zweite Tag des Disputs - eine Auseinandersetzung von Ramban ... 70 2.4 Der dritte Tag des Disputs - ist der Messias sterblich? . . . . . . . . . . . . 76 2.5 Der vierte Tag des Disputs - ist der Messias Gott oder Mensch? . . . . . . 77 3. SchluBfolgerung. . . . . . . . . . . . . . . . . .. 81 Herwi Rikhof TRINITY IN THOMAS. Reading the Summa Theologiae against the background of modern problems 83 Missiones: q. 43 88 1. Background. . . . . . . . . . . . . . . . . . . . .. 88 2. Problems. . . . . . . . . . . . . . . . . . . . . . .. 90 3. A reading of·q. 43 .... 91 Conclusion . . . . . . . . . . . . . . 100 Carlo Leget MORAL THEOLOGY UPSIDE DOWN. Aquinas' treatise de passionibus animae considered through the lens of its spatial metaphors . . . . . . . . . . . . . . . . . . . . . . .. 101 1. Introduction ~ 101 2. Spatial metaphors 105 3. The role of reason . . . . . . . . . . . . . . . . .. 119 4. From emotions to virtues . . . . . . . . . . . . .. 121 5. Conclusion. . . . . . . . . . . . . . . . . . . . .. 124 Rudi te Velde WAT IS WAARHEID? 127 1. Hetprobleem van de extrinsieke denominatie .. 129 2. Verstand en ding als polen van de waarheidsbetrekking . . . . . . . . . . . . . . . .. 133 3. Zijnswaarheid en dingwaarheid .. . . . . . . .. 137 Ad Vennix WAARHEID ALS MAATVERHOUDING Repliek op Te Velde . . . . . . . . . . . . . . . . . . . . .. 140 1. Waarheid als maatverhouding: de niet wederkerige betrekking . . . . . . . . . . . . . .. 141 2. Extrinsieke denominatie 146 3. Zijnswaarheid en dingwaarheid .. . . . . . . .. 150 Marc-Robin Hoogland c.p. THE PASSIONATE GOD OF CHRIST, SOME REMARKS . 152 1. Passio and Passion. . . . . . . . . . . . . . . . .. 154 2. The order of theological inquiry 155 Herwi Rikhof ANNUAL REPORT 1999 . . . . . . . . . . . . . . . . . . . . . . .. 159 INTRODUCTION This nineteenth Yearbook of the Thomas Institute starts with two contributions on interreligious interactions in the Middle Ages, a topic that has been introduced in the 1997 Yearbook by an article on Thomas Aquinas and interreligious dialogue by Pim Valkenberg. In this year's volume, Marcel Poorthuis who coordinates the research programme on the relation between Jews and Christians at the Catholic Theological University at Utrecht, gives a survey of this interreligious interaction in theMiddle Agesby examining how writers from a Jewish, Christian or Muslim background wrote about the two other faiths. His bibliographical essay is meant to lay a foundation for future reserach projects in this field. Next, Marcus van Loopik considers a famous example of interreligious interaction: the dispute between Nachmanides and Pablo Christiani, that was organised by the Dominican friars at Barcelona in 1263. As a publisher in the field of Judaism (cf. his editorship of Tweespalt en verbondenheid. Joden en Christenen in historisch perspectief: joodse reacties op christelijke theologie, Zoetermeer 1998), Marcus van Loopik sifts the different interpretations of Nachmanides' report of this dispute. In this manner, both authors who collaborate in the Folkertsma Fund for Talmudic Studies, stimulate further research into the Christian side of these interreligious interactions and more specifically into the role of some of Aquinas' immediate colleagues (e.g. Raymond of Peäafort and Raymond Martin) in these confrontations. Upon these bibliographical and historical studies two contributions of a more theological nature follow. Herwi Rikhof, director of the Thomas Institute and full professor in systematic theology, prepares a book on the theology of the Trinity. Inthe course of this preparation Rikhof has studied extensively Aquinas' trinitarian theology. This study was formulated in a contribution to our Yearbook, in which Rikhof carefully reads question 43 of the Prima 6 H.J.M. SCHOOT Pars of the Summa Theologiae, against the background of broad, general questions and problems in modem trinitarian theology. Next is a study by Carlo Leget, post-doctoral researcher at our Utrecht Institute. Leget, moving in the direction of moral theology, examines Aquinas' theory of passiones animae, but from an uncommon perspective, i.e, not from 'above' but from 'below', not from the perspective of the intellect and the will, but from the perspective of the vegetative part of the human soul. In doing so he devotes considerable attention to Aquinas' employment of metaphorical language. This Yearbook closes with a number of smaller contributions. There is a discussion between Rudi te Velde, professor of philosophy at the University of Amsterdam, and Ad Vennix, professor of philosophy at the Catholic University of Nijmegen, on the latter's interpretation of Aquinas' conception of truth in his dissertation which appeared in 1999. At first this discussion was held at a meeting of the Thomas Institute in May 1999. Next, Marc-Robin Hoogland, who prepares a dissertation in our Institute on Aquinas' theology of the suffering of Christ, gives a few observations on a recent book by Thomas Weinandy on the subject of God's suffering. As always, the Annual Report of the Thomas Institute closes the Yearbook. On behalf of all those involved in this continuing project of the Yearbook of the Thomas Institute, we express our sincere thanks to each and everyone contributing to its well-being, and hope that in the near future further steps will be taken to ensure its enduring. June 2000 Henk J.M. Schoot Editor-in-Chief THE THREE RINGS: JUDAISM, CHRISTIANITY AND ISLAM A bibliographical essayon their interaction in the Eastern and the Western world Marcel Poorthuis 1. Introduction' Interaction between the three Abrahamic religions: Judaism, Christianity and Islam, can be studied at several levels. Contemporary society with its challenges and problems has here and there brought together the three religions facing similar questions: fundamentalism, secularisation, ethical issues, human rights, etc. However, contemporary interaction is the outgrowth of a long shared history, during which these religions sometimes coexisted peacefully, but at other times vehemently clashed. First then there is the matter of origin: Judaism being the oldest religion has exercised a decisive influence upon nascent Christianity whereas both Christianity and Judaism have moulded the beginnings of Islam. The influence of the Bible upon the Koran is a subject that has been studied in depth several times. But this topic is easily connected with the question of (post-Biblical) Jewish influence upon the Koran. In addition to that, one can widen the topic even more by considering not only the Koran, but post-Koranic literature as well, such asthe elaborate commentaries upon the Koran (tafsir), Islamic chronicles of world history (ta'rikh) and legends of the Biblical heroes and prophets (Kisas al-Anbiya) and New Testament figures, that have integrated a wealth of Jewish and Christian traditions ákin to midrash, apocryphal gospels and pseudepigraphic literature. Similar studies can be devoted to Biblical motifs and customs in their post-Biblical Jewish, Christian and Islamic * I thank the members of the research group The Three Rings, especially Pim Valkenberg, Barbara Roggema, Harm Goris and Karel Steenbrink, for their helpful comments. 8 MARCEL POORTHUIS ramifications. Nor would it be correct to think of the influence of Judaism and of Christianity upon Islam as one-way traffic. Sometimes, older Jewish studies on the roots of Islam seem to presuppose that Islam was no more than a meltingpot of Jewish motifs and influences, without devoting attention to the inner-Islamic transformations of Jewish and/or Christian influences. Undoubtedly, Islam influenced Judaism from the outset as is testified in the redaction of some of the midrash collections. Some Jewish medieval apocalyptic texts are favourable toward the rise of Islam as a monotheistic religion challenging the Messianic pretensions of the Church. A Jewish liturgical poem (piyut) hails the Arab conquests as presaging the Messianic times.' In spite of these testimonies, explicit polemic of Judaism against the other religions is difficult to detect in the first centuries after the Talmudic period (after 600 CE). The matrix of Greek philosophy, enabling both polemic and exchange on a theological and speculative level, was not yet allowed full access into the Jewish tradition. However, gradually things began to change. Syriac translations of Greek works had appeared from 6th-8th centuries onward, to be supplemented by translations from Syriac into Arabic and from Greek into Arabic. The installation of the Abbasid dynasty and the settling of the caliphate in Baghdad (762) marked a period of increasing cultural exchange, that could not but involve the Jewish as community of Baghdad, we!!as the Christian community there.? B. Lewis, "On that day.. A Jewish Apocalyptic Poem on the Arab I Conquests", P. Salmon (ed.), Mélanges d'Islamologie, Leiden 1974, 197-200; J. Lamoreaux, "Early Eastern Christian Responses to Islam", J. Tolan (ed.), Medieval Christian Perceptions of Islam, New York 1996, 3-31. J.M. Fiey, Chrétiens syriaques sous les Abbasides surtout à Bagdad 2 (749-1258), Louvain 1980; F. Rosenthal, Das Fortleben der Antike imIslam, Zürich-Stuttgart 1965. Cf. D.S. Sassoon, A History of the Jews in Baghdad, Letchworth 1949; M. Allard, "Les chrétiens à Baghdad", Arabica IX, 1962; Encyclopaedia of Islam, s.v. 'Baghdad'; M. Smith, Al-Muhasibi: an Early Mystic ofBaghdad, London 1935; R.M. Haddad, Syrian Christians inMuslim Society. An interpretation, Princeton N.J. 1970; M. Allard, "Les chrétiens à Bagdad", Arabica IX, 1962; Arnaldez, À la croisée des trois monothéismes, Paris 1993 (chap. ill: "La civilisation de Bagdad").