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The Reforms of Nikolaus Cusanus Joseph Eric Sych University of Richmond UR Scholarship Repository Master's Theses Student Research 1999 Faith and Understanding: the Reforms of Nikolaus Cusanus Joseph Eric Sych Follow this and additional works at: http://scholarship.richmond.edu/masters-theses Part of the History Commons Recommended Citation Sych, Joseph Eric, "Faith and Understanding: the Reforms of Nikolaus Cusanus" (1999). Master's Theses. 1239. http://scholarship.richmond.edu/masters-theses/1239 This Thesis is brought to you for free and open access by the Student Research at UR Scholarship Repository. It has been accepted for inclusion in Master's Theses by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. ABSTRACT Faith and Understanding: the Reforms of Nikolaus Cusanus Written by Joseph E. Sych Thesis to satisfy the requirements of the Degree of Master of Arts University of Richmond Barbara Anna Sella, Ph.D., Advisor This paper explores the reform ideas of Nikolaus Cusanus, Bishop ofBrixen, and Cardinal of St. Peter in Chains. It demonstrates the centrality ofreform to the life of Cusanus, and traces the development of his reform ideas. To accomplish this, several of Cusanus' works are utilized, including De concordantia catholica, De docta ignorantia, De quaerendo Deum, several of his sermons, as well as Reformatio genera/is, which contains his reform ideas in their most mature stage of development. The paper argues that Cusanus' reform concept was formulated early, but was later influenced by the emergence of mystical and nominalistic forces. I certify that I have read this thesis and find that, in scope and quality, it satisfies the requirements for the degree of Master of Arts. ~~~ Dr. Barbara Sella, Thesis Advisor Dr. Peter 9[sal"e11a FAITH AND UNDERSTANDING: THE REFORMS OF NIKOLAUS CUSANUS By JOSEPH ERIC SYCH B.A., Christopher Newport University, 1994 A Thesis Submitted to the Graduate Faculty of the University of Richmond in Candidacy for the degree of MASTER OF ARTS m History May, 1999 Richmond, Virginia llinAR'\' UNJVSlSITY OF RfCHMOND ACKNOWLEDGEMENTS I wish to thank Dr. John Gordon, Jr., and Dr. G. Scott Davis for their comments, questions, and suggestions in the preparation of this thesis. Special thanks go to Dr. Peter Casarella of the Catholic University of America who provided source material, extensive guidance, and critical analysis during my research and writing. Special thanks also go to Dr. Barbara Sella for her tireless help in securing source material, answers to numerous questions, critical analysis, and her flexibility in scheduling meetings. 11 TABLE OF CONTENTS ACKNOWLEDGEMENTS ......................................... ii Chapter 1. NIKOLAUS CUSANUS . 1 2. CHURCH REFORM, NIKOLAUS CUSANUS, AND THE COUNCJL OF BASEL . 6 3. NOMINALISM, MYSTICISM, AND A CHANGE OF APPROACH .. 23 4. THE LEGATION TO GERMANY AND THE BISHOPRIC OF BRIXEN ........................... 36 5. THE MATURITY OF CUSANUS' REFORM IDEAS: THEREFORMATIO GENERA.llS . ............................. 55 BIBLIOGRAPHY . 77 iii Chapter One NIKOLAUS CUSANUS As Donald Sullivan noted in 1974, the reform aspect of the career ofNikolaus Cusanus has been much neglected by modern scholars.1 This observation is still valid today, over twenty-five years later. Morimichi Watanabe and Thomas Izbicki, translating Cusanus' Reformatio genera/is, wrote of their surprise that an English edition of this work had not appeared earlier than the time of their publication, in 1996.2 The neglect of Cusanus' role as a reformer and specifically of the Reformatio genera/is is especially significant since reform is the key to understanding the life of this controversial fifteenth century cardinal and bishop, and since the Reformatio represents the full maturity of Cusanus' reform ideas. While some writers have discussed elements of this issue, the development of his concept o(reform has been treated only superficially in nearly all cases. Accounts of the life and achievements of Cusanus often focus on his contributions as an outstanding representative of late medieval humanist scholarship, and for good reason. Cusanus was one of the greatest thinkers of his time, a man whose intellect was broad in scope, and whose interests included theology, philosophy, humanist scholarship and manuscript collection, political thought, and canon law, as well as the sciences of motion, mathematics, and astronomy.3 Not surprisingly, therefore, he is often 1Donald Sullivan, ''Nicholas of Cusa as Reformer: The Papal Legation to the Germanies, 1451-1452," Medieval Studies 36 (1974): 382 2Morimichi Watanabe and Thomas M. Izbicki, "Nicholas of Cusa: A General Reform of the Church," in Nicholas of Cusa on Christ and the Church, ed. Gerald Christianson and Thomas M. Izbicki (Leiden: Brill, 1996), 175. 3Morimichi Watanabe, ''Nicholas ofCusa and the Tyrolese Monasteries: Reform and Resistance," History ofPolitical Thought 7 (1986):53; Brian A Pavlac, ''Nicolaus Cusanus as Prince-Bishop ofBrixen (1450-1464): Historians and a Conflict of Church and State," Historical Reflections 21 (11995): 131; Robert Joda, ''Nicholas of Cusa, Precursor of Humanism," in The Renaissance and Reformation in Germany: An 1 2 depicted as a man whose activities were limited to the intellectual or political arenas of his time.4 One aspect of Cusanus' life that is often either under-emphasized or ignored altogether, however, is his deep and powerful religious faith. This omission is significant since his faith provided a great deal of the motivation for the life goals he chose to pursue. He was, in fact, a devout minister of the church who firmly believed in the literal interpretations of many tenets of the faith, such as the incarnation of Christ, the rise of the Anti-Christ, the second advent, and many others. 5 Well known for the great depth of his personal piety, he was also not only a student of mystical theology, but one who professed to have experienced a mystical encounter in his own life. Cusanus was, therefore, a multi-faceted man. He was a great thinker of considerable intellect and ambition, and also a devout and mystical Christian of considerable faith and determination. Above all, however, Nikolaus Cusanus was a reformer; his career as a reformer represents the point of synthesis between his great intellectual powers and his immense spiritual depth. His concept of reform was shaped by forces from both of these areas: the nominalist influences of his education, his deep piety, his interest in mystical theology and his own mystical experience, as well as his Introduction, ed. Gerhart Hoffmeister (New York: Frederick Ungar Publishing Co., 1977), 33, 34; Hubert Cunliffe-Jones, A History of Christian Doctrine, (Edinburgh: T. & T. Clark Ltd., 1978), 298; Sulivan, ''Nicholas of Cusa as Reformer," 382; Karl Franz Zani, "Mordplan gegen Kardinal Nikoalus Cusanus (1457)," Der Sch/em 56:4 {1982): 224. 4Peter L. McDermott, ''Nicholas of Cusa: Continuity and Conciliation at the Council of Basel," Church History 61 (June 1998): 267-268; Joachim Stieber, ''Nicholas of Cusa' s Decision for the Pope," in Nicholas of Cusa in Search of God and Wisdom, ed. and trans. Gerald Christianson and Thomas M. Izbicki (Leiden: Brill, 1991), 221, 232; Pavlac, 153. 5Nikolaus Cusanus, The Catholic Concordance, ed. and trans. Paul E. Sigmund (Cambridge: Cambridge University Press, 1991), I.XII, 36. The Catholic Concordance is herafter referred to as DCC. 3 implementation of church reform in Germany as papal legate, and in the Tyrol as Bishop ofBrixen. His mature reform ideas are present in the workReformatio genera/is, written late in his life, while he was nearing the end of his reform efforts in the Tyrol. It is the purpose of this work to show the centrality of reform in the life ofNikolaus, to trace the development of the concepts on which the Reformatio is based, and to analyze those ideas in their mature form. Nikolaus Cusanus was born in the town of Kues, on the Mosel river, in 1401 to the wife of a wine shipper and fisherman. 6 About Cusanus' early life little is known; tradition suggests that he had some trouble with his father, after which he left home at the age of twelve and spent time with the Brothers of the Common Life in Deventer under the influence of Thomas a Kempis, who inspired in Cusanus a life-long interest in mystical theology.7 While this is a commonly held view even among many scholars, there is no evidence to support Cusanus' ever having lived among the members of the devotio modema, even though by virtue of his interest in mystical theology he doubtless knew about the movement. Cusanus entered the University ofHeidelberg at the age of 15 in 1416, while already a cleric in the archdiocese ofTrier.8 The University of Heidelberg was well known as a center for the ideas of the via modema, and it is probable that the nominalist influence on the young Cusanus was greater than is often admitted.9 This influence will 6McDermott, 255; Pavlac, 132. 'Wilhelm Baum, Nikolaus Cusanus in Tirol: das Wirken das Philosophen und Reformators als Furstbischofvon Brixen, (Bozen: Verlaganstalt Athesia, 1983), 15; Karl Jaspers, Nikolaus Cusanus, (Munich: R Piper, 1964), 17; Erich Meuthen, Nikolaus von Kues: 1401-1464: Skizze einer Biographie, (Munster: Verlag Aschendorf, 1964), 12; Joda, 37; McDermott, 255. 8Morimichi Watanabe, The Episcopal Election of 1430 in Trier and Nicholas of Cusa," Church History 39 (1970): 299. 9See Joda, 37; Watanabe, "The Episcopal Election of 1430," 300. 4 be explored later in more detail. Cusanus spent three semesters at Heidelberg and was probably awarded his baccalareus in artibus before he left to enter the next phase in his education. In 1417, he enrolled at the University of Padua, where he studied until the summer of 1423. While there, Cusanus began to exhibit the broad scope of his intellect. He showed great interest in the subjects of Ancient Literature, Mathematics, Astronomy, Physics, Medicine, and History, but eventually tightened the focus of his studies on canon law.
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