Abstract
This book is a moderately revised version of Anastasia Wendlinder’s doctoral dissertation. It consists of six chapters. Chapter 1 which has an introductory character presents the current state of research on the relationship between the thought of Aquinas and Eckhart. It also introduces the theme of different ways of speaking about God using the notion of contrastive and non-contrastive language. While the former is a usual way we use to describe something ‘by comparing it to things that are like it and contrasting it with other things that are different from it’ (p. 16), it is the latter that, according to Wendlinder, should be employed in pursuing the knowledge of God. The term ‘non-contrastive’, borrowed from Kathryn Tanner, refers to reasoning and speaking about God in such a way that His uniqueness, both His transcendence and immanence are preserved. Chapter 2 is dedicated to the description of the common context shared by Aquinas’ and Eckhart: their religious identity as Dominican friars (Blackfriars) and their role in the medieval university system. In Chapters 3 and 4, Thomas Aquinas’ thought about knowledge of God and ways of expressing that knowledge are analysed and commented on. Wendlinder presents, among other things, Aquinas’ insights about the value of what can be labelled as ‘a non-contrastive language’ (although Aquinas does not use this precise term) in speaking about God. Chapter 5 is dedicated to Eckhart whose ambiguous theological statements were interpreted by his listeners and readers in various ways. Wendlinder argues that Eckhart’s teaching was influenced by Aquinas’ thought and hence needs to be interpreted in accordance with a non-contrastive language paradigm to be truly understood and appreciated. Finally, Chapter 6 presents Wendlinder’s attempts to draw some practical suggestions from the thought of Aquinas and Eckhart regarding contemporary ecclesiastical issues.
Although not all of Wendlinder’s interpretations or conclusions are convincing, I find her study to be very informative, thought-provoking and intellectually stimulating. It would, however, be more helpful as a scholarly volume if quotations from Aquinas and Eckhart which it contains were provided not only in English translation, but also in original Latin and Middle High German. Nonetheless, the book is an interesting (although not easy) read not only for Aquinas and Eckhart scholars, but also for everyone interested in apophatic theology and in part for those interested in medieval Bible interpretation.