the mystical theology of valentin weigel - DataSpace at Princeton ...

information found in books is not absorbed by the knowing subject; instead, pre-existing
knowledge implanted by God “flows out” into books, which stand not as the source of
human knowledge but rather as externalized monuments (excretions, almost) of this preexisting
knowledge. 309 Weigel’s discussion circles back to books and reading many times
in the course of this treatise, though admittedly focusing on the shortcomings of the
written word. In fact, it might be more accurate to describe Der güldene Griff not as a
treatise on epistemology but rather a treatise on hermeneutics and exegesis, given that
every step of Weigel’s discussion of perception leads into an assessment of the
implications it has for one’s reading practice.
As for Weigel’s epistemological reflections proper, Weigel distinguishes between
natural cognition and supernatural cognition. Natural cognition, he writes, relies on a
distinction between the knowing subject and the object known—between the Auge and
the Gegenwurff. Beginning with the object known (the Gegenwurff), natural knowledge
can only seek to know what Weigel calls finite objects. This category includes all created
things, even abstract ideas or non-physical entities. The example that Weigel chooses
here to illustrate his point—the Bible—is not idly chosen. The Bible, Weigel writes, is an
instance of a finite object, both because it is a book that the reader can touch and see, but
also because it is an idea and a message created by God, and the idea of it can be grasped
and comprehended (enclosed) in the reader’s mind. Moreover, Weigel knows that it is a
finite object because precisely people disagree about its meaning, which, in turn, is
309 “Der halben liget auch die ewige himlische weisheitt in ihme, daraus geschlossen wirdt, das alle
erkentnis aller dingen, nicht aus den buchern genommen werde, sondern aus dem Menschen selbest her
fliesset in den buchstaben” Ibid, 12. That Weigel demotes the written word from the source of all
knowledge set him at odds with many Protestants who, following Luther, placed the utmost importance on
scripture (sola scriptura), as the Introduction discussed.
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