John Scotus Eriugena

4095:

thought, a question to be cursorily passed over. N. Just so. But, as I think, in what has already been said considerable headway has been made towards the solution of this question. For we agreed that the motion of the Divine Nature is to be understood as nothing else but the purpose of the Divine Will to establish the things that are to be made. Therefore it is said that in all things the Divine Nature is being made, which is nothing else than the Divine Will. For in that Nature being is not different from willing, but willing and being are one and the same in the establishment of all things that are to be made. For example, one might say: this is the end to which the motion of the Divine Will is directed: that the things that are may be. Therefore it creates all things which it leads forth out of nothing so that they may be, from not-being into being; but it is (also) created because nothing except itself exists as an essence since itself is the essence of all things. For as there is nothing that is good by its nature, except (the divine nature) itself, but everything which is said to be good is so by participation in the One Supreme Good, so everything which is said to exist exists not in itself but by participation in the Nature which truly exists. Not only, therefore, as was mentioned earlier in our discussion, is the Divine Nature said to be made when in those who are reformed by faith and hope and charity and the other virtues the Word of God in a miraculous and ineffable manner is born — as the Apostle says, speaking of Christ, "Who from God is made in us wisdom and justification and sanctification and redemption"; but also, because 454B that which is invisible in itself becomes manifest in all things that are, it is not inappropriately said to be made. For our intellect also, before it enters upon thought and memory, is not unreasonably said <not> to be. For in itself it is invisible and known only to God and ourselves; but when it enters upon thoughts and takes shape in certain phantasies it is not inappropriately said to come into being. For it does so in the memory when it receives certain forms — for it had no form before it entered into the memory —; then it receives, as it were, a second formation when it takes the form of certain signs of <forms and> sounds — I mean the letters which are the signs of sounds, and the figures which are the signs of mathematical forms — or other perceptible indicators by which it can be communicated to the senses of sentient beings. By this analogy, far removed as it is from the Divine Nature, I think it can be shown all the same how that Nature, although it creates all things and cannot be created by anything, is in an admirable manner created in all things which take their being from it; so that, as the intelligence of the mind or its purpose or its intention or however this first and innermost motion of ours may be called, having, as we said, entered upon thought and received the forms of certain phantasies, and having then proceeded into the symbols of sounds or the signs of sensible motions, is not inappropriately said to become — for, being in itself without any sensible form, it becomes formed in fantasies —, so the Divine Essence which when it subsists by itself surpasses every intellect is correctly said to be created in those things which are made by itself and through itself and in itself , so that in them either by the intellect, if they are only intelligible, or by the sense, if they are sensible, it comes to be known by those who investigate it in the right spirit.

4637:

called by theology darkness. Nor is this surprising when even the most high Wisdom itself, which is what they approach, is very often signified by the word "Darkness". Hear the Psalmist: "As His darkness so also is His light", as though he were saying openly; so great is the splendour of the Divine Goodness that, not unreasonably for those who desire to contemplate it and cannot, it shall be turned into darkness. For He alone, as the Apostle says "possesseth the inaccessible light". But the further the order of things descends downwards, the more manifestly does it reveal itself to the eyes of those who contemplate it, and therefore the forms and species of sensible things receive the name of "manifest theophanies". Therefore the Divine Goodness which is called "Nothing" for the reason that, beyond all things that are and that are not, it is found in no essence, descends from the negation of all essences into the affirmation of the essence of the whole universe; from itself into itself, as though from nothing into something, from non-essentiality into essentiality, from formlessness into innumerable forms and species. For its first progression into the primordial causes in which it is made is spoken of by Scripture as formless matter: matter because it is the beginning of the essence of things; formless because it comes nearest to the formlessness of the Divine Wisdom. Now the Divine Wisdom is rightly called formless because it does not turn to any form above itself for its formation. For it is of all forms the undefined exemplar, and while it descends into the various forms of things visible and invisible it looks back to itself as to its formation. Therefore, the Divine Goodness, regarded as above all things, is said not to be, and to be absolutely nothing, but in all things it both is and is said to be, because it is the Essence of the whole universe and its substance and its genus and its species and its quantity and its quality and the bond between all things and its position and habit and place and time and action and passion and everything whatsoever that can be understood by whatever sort of intellect in every creature and about every creature. And whosoever shall look carefully into the words of St. Dionysius will find that this is their meaning; and it does not seem inappropriate to introduce a few of them here, and we consider that it is necessary to repeat again the teaching we took from him in the earlier stages of our discourse.

4915:"What is left but to declare what particularly worries me, namely, how all things are eternal and made, how those things which are without beginning and end are limited by beginning and end. For these are in mutual conflict, and how they should be reconciled I do not know if you do not tell me; for I thought that only God is άναρχος, that is, without beginning — for He is the Beginning and the End which arises out of no beginning and concludes in no end — whereas all other things begin and tend each to its proper end, and therefore are not eternal but made. And incomparably more profound and wonderful than all this seems to me the assertion you made on the authority of St. Dionysius the Areopagite, namely, that God Himself is both the Maker of all things and is made in all things; for this was never heard or known before either by me or by many, or by nearly all. For if this is the case, who will not at once break out and exclaim in these words: God is all things and all things God? But this will be considered monstrous even by those who are regarded as wise when the manifold variety of things visible and invisible is considered — for God is one —, and unless you support these arguments by illustrations from things which the mind can comprehend there is no alternative but either to pass over subjects which have been merely raised without being discussed — which could not be done without my mind regretting it; for those who, being plunged in thickest darkness, hope for the rising of the light to come are not completely overwhelmed by sorrow; but if the light they hope for is taken away from them they will sit not only in darkness but in great torment, for the good which they had hoped for is taken away from them —, or everything that you have said about these things is to be judged by those of limited understanding to be altogether false, and for them to relapse into their former opinions, which they were already abandoning only with reluctance, as being true, and rejecting these. 1320:

end of all things which seek Him so that in Him they may find their eternal and immutable rest. For the reason why the Cause of all things is said to create is that it is from it that the universe of those things which have been created after it (and) proceeds by a wonderful and divine multiplication into genera and species and individuals, and into differentiations and all those other features which are observed in created nature; but because it is to the same Cause that all things that proceed from it shall return when they reach their end, it is therefore called the end of all things and is said neither to create nor to be created. For once all things have returned to it nothing further will proceed from it by generation in place and time (and) genera and forms since in it all things will be at rest and will remain an indivisible and immutable One. For those things which in the processions of natures appear to be divided and partitioned into many are in the primordial causes unified and one, and to this unity they will return and in it they will eternally and immutably remain. But this fourth aspect of the universe, which, like the first also, is understood to exist in God alone, will receive a more detailed treatment in its proper place, as far as the Light of Minds shall grant (us). Now what is said of the first and fourth, that is to say, that neither the one nor the other is created since both the one and the other are One — for both are predicated of God — will not be obscure, I think, to any who use their intelligence aright. For that which has no cause either superior to or equal with itself is created by nothing. For the First Cause of all things is God, whom nothing precedes (nor) is anything understood (to be) in conjunction with Him which is not coessential with Him. Do you see, then, that the first and fourth forms of nature have been reduced to a unity?

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only begotten Son Who is the Wisdom of the Father, downwards, as it were, upon human nature which was created and purified by Him, and of the exaltation upwards of human nature to the aforesaid Word by divine love. So from this condescension of the Wisdom of God upon human nature through grace, and the exaltation of the same nature to that same Wisdom through choice, theophany is brought about. With this interpretation the holy father Augustine seems to agree in his exposition of that passage from the Apostle, "He Who is made unto us righteousness and wisdom"; for he expounds it as follows : "The Father's Wisdom, in which and through which all things were made, which is not created but creating, comes into being in our souls by some ineffable condescension of compassion and attaches to itself our intellect so that in some ineffable manner a kind of composite wisdom, as it were, is formed out of its descending upon us and dwelling in us, and out of our understanding which through love is raised up by it to itself and is formed in it." In the same way, concerning righteousness and the other virtues he teaches that they derive from no other source than a certain wondrous and ineffable conformation of the Divine Wisdom and our own understanding. For, as Maximus says, as far as the human intellect ascends through charity, so far does the Divine Wisdom descend through compassion, and it is this that is the cause and the substance of all the virtues. Therefore every theophany, that is, every virtue, both in this life which it is still only beginning to take shape who are worthy to be formed, and in the future life (in those who) shall receive the perfection of the divine beatitude, is effected not externally but internally out of God and out of themselves.

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been at any time lacking a creature for Him to be Lord over, for if the creature had not been from all eternity subject to the Lord, it would follow that neither would the Creator from all eternity have been Lord over His creation. But He was always Creator and Lord: therefore it must follow that the creature over which He is Lord was always a created being. For it is not an accident in the Creator of all things to have created what He has created, but if He is antecedent to His creation, and extends beyond it, it is only because of the perpetuity: I am afraid I should perhaps give the impression of affirming what I do not know instead of teaching what I do know. For of this I am sure : that the creature and its Creator, the Lord and that over which He is Lord, could not be separated one from another. But I do not mean by that that the creature is coeternal with its Creator, or that that over which He is Lord is co-eternal with the Lord; for the Creator is prior to the creature, and the Lord to that over which He is Lord, by eternity — though not in time, but because the Creator and Lord is the Principle of the creature and of that over which He is Lord, and the Creator and Lord is Himself ἄναρχος, that is, without principle. But we declare our Creator and Lord to be the one and only God, that is, the most high and holy Trinity, one Essence in Three Substances: and in this Trinity, if considered in Itself, the Father only is regarded as ἄναρχος; the Son and the Holy Spirit are not altogether ἄναρχοι, for they have a Principle, namely the Father. For the Son is begotten of Him, and the Holy Spirit proceedeth from Him.

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according to the Latins, nor openly taught in Divine Scripture, as I think. N. The Catholic Faith instructs us to confess that in the ineffable and supernatural profusion of the Divine Goodness, by which the Son is born and the Holy Spirit proceeds from the heart, that is, from the secret recesses, of God the Father, the same Holy Spirit proceeds from the Father and the Son, or from the Father through the Son. But that the Son is born of the Father through the Spirit I have found neither in that Creed in either language nor in any other scripture; and why this (is so) I have never asked myself, nor read anyone who asked or answered it. But when Holy Scripture and the Creed (which was) delivered by the Holy Synod of Nicaea, the city of Bithynia, and safeguarded against all heresies, are consulted concerning the taking of human nature by God the Son, that is, concerning the Incarnation of the Word, it is most openly revealed to us and taught without any ambiguity that the Word was conceived from the Holy Spirit. Also the angel says to Mary : "The Holy Spirit shall come upon thee and the Power of the Most High shall overshadow thee." And to Joseph the same (angel) says : "Joseph, son of David, do not put away thy wife. For that which is born in her is from the Holy Spirit." From these and similar evidences are we not given to believe and understand that the Son was conceived and born in the flesh from the Holy Spirit? Therefore we do not doubt that in the divine profusion the Holy Spirit proceeds from the Father through the Son, but in the taking on of flesh the Son was conceived and born from the Holy Spirit.

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are by themselves, and do not require anything in order that they may be; for so they have been established by the Creator, like a kind of immutable foundations — are included under a single genus, and they subsist in their wonderful and unchanging trinity in the likeness of the principal Cause of all things, that is, as has often been said before, in essence, power, operation, while the other nine genera are said to be accidents — and not without reason; for they subsist not by themselves but in the aforesaid essential trinity. For the name which the Greeks give to place and time, ών άνευ, that is, without which the other things cannot exist, is not to be understood as meaning that the substantial trinity we have mentioned is to be counted among the things which cannot subsist without place and time; for it does not require the aid of place and time to subsist since it exists by itself by the excellence of its own creation before and above place and time. But the nine genera which are allotted to accidents alone are so divided by our authorities that these accidents which are originally seen in essences soon change into substances because they act as substance towards other accidents. For the first division of all things is into substances and accidents, the second is of accidents into substances, and this division can be carried almost to infinity because that which is at the moment an accident of what is prior to it is soon made into the substance of what follows it. But of this we must speak elsewhere, while for the present, if you agree, let us continue with the subject we set ourselves.

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consummation of perfect contemplation: the rational and purified mind shall find nothing beyond this, For beyond it there is nothing. For as there is no place in which it is more proper to seek Thee than in Thy words, so is there no place where Thou art more clearly discovered than in Thy words. For therein Thou abidest, and thither Thou leadest all who seek and love Thee. Therein Thou preparest for Thine elect the spiritual banquet of true knowledge, and passing you minister to them. And what is the path along which Thou leadest them O Lord, but an ascent through the innumerable steps of Thy contemplation? And ever dost Thou open that way in the understandings of those who seek and find Thee. Ever art Thou sought by them and ever art Thou found, — and yet ever art Thou not found: Thou art found in Thy Theophanies in which Thou appearest in the minds of those who understand Thee after a manifold mode, as in a number of mirrors, in the way in which Thou permittest to be known not what Thou art, but what Thou art not: not what Thou art, but that Thou art: Thou art not found in Thy superessential nature, in which Thou transcendest and exceedest every understanding that desires to comprehend Thee, and to ascend unto Thee. Thou grantest unto Thine own Thy Presence by a mysterious manifestation of Thyself: Thou eludest them by the infinite and incomprehensible transcendance of Thine essence."

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deduced from His creation that he is, and incomprehensible because it cannot be comprehended by any intellect whether human or angelic nor even by Himself what He is, seeing that He is not a thing but is superessential: so to the human mind it is given to know one thing only, that it is — but as to what it is, no sort of notion is permitted; and, a fact which is stranger still and, to those who study God and man, more fair to contemplate, the human mind is more honoured in its ignorance than in its knowledge; for the ignorance in it of what it is is more praiseworthy than the knowledge that it is, just as the negation of God accords better with the praise of His Nature than the affirmation, and it shows greater wisdom not to know than to know that Nature of Which ignorance is the true wisdom and Which is known all the better for not being known. Therefore the Divine Likeness in the human mind is most clearly discerned when it is only known that it is, and not known what it is; and, if I may so put it, what it is, is denied in it, and only that it is, is affirmed. Nor is this unreasonable. For if it were known to be something, then at once it would be limited by some definition, and thereby would cease to be a complete expression of the Image of its Creator, Who is absolutely unlimited and contained within no definition, because He is infinite, beyond all that may be said or comprehended, superessential.

4343:'Everything, therefore, which comes under Fate, is also subject to Providence, to which Fate itself is subject, but certain things which come under Providence are above the chain of Fate. These are things which rise above the order of change ruled over by Fate in virtue of the stability of their position close to the supreme Godhead. Imagine a set of revolving concentric circles. The inmost one comes closest to the simplicity of the centre, while forming itself a kind of centre for those set outside it to revolve round. The circle furthest out rotates through a wider orbit and the greater its distance from the indivisible centre point, the greater the space it spreads through. Anything that joins itself to the middle circle is brought close to simplicity, and no longer spreads out widely. In the same way whatever moves any distance from the primary intelligence becomes enmeshed in ever stronger chains of Fate, and everything is the freer from Fate the closer it seeks the centre of things. And if it cleaves to the steadfast mind of God, it is free from movement and so escapes the necessity imposed by Fate. The relationship between the ever-changing course of Fate and the stable simplicity of Providence is like that between reasoning and understanding, between that which is coming into being and that which is, between time and eternity, or between the moving circle and the still point in the middle.' 4173:

divinity will soon prompt him to ask: "If, then, the Holy Spirit proceeds from the Father through the Son, why is it not equally true that the Son is born of the Father through the Spirit? But if the Son is not born of the Father through the Spirit, why should it be said that the Holy Spirit proceeds from the Father through the Son? For why should that which as Catholics we believe of the Holy Spirit not be < believed likewise > of the Son ?" < — unless, perhaps, bearing in mind the force of the analogies from nature which were mentioned above, one should say: "We see that the brightness proceeds from the fire through the ray, but not that the ray is born of the fire through the brightness. Similarly the natural order of contemplation teaches that the interior sense is sent forth from the mind through the 612B reason, but not that the reason is begotten by the mind through that sense." But it may be that examples from nature do not supply adequate doctrine and affirmation concerning the generation and procession of the Divine Substances —> . And for this reason that which is recited in the Creed according to the Greeks is entirely unaffected by this problem and unconnected with it. For it says that the Son is έκ του πατρός γεννηθέντα, that is, "begotten of the Father", but that the Spirit is έκ τοϋ πατρός πορευόμενον, that is, "proceeding from the Father".

5399:"Today (28 January) we commemorate St John 'the Wise' of Malmesbury (8th century). Or do we? There do seem to be several confusions and misattributions in this story, which was a good research exercise rather than particularly enlightening. Two sources were useful, Farmer and the Victoria County History: 'At this time, about 870, according to the tradition recorded by William of Malmesbury, (fn. 59) John Scotus Erigena, the philosopher, at the instigation of King Alfred took up his residence at the abbey as a fugitive from the Continent; after some years he was murdered by his pupils. He was buried first in St. Laurence's Church, but the body preternatural portents. The terms of the epitaph as given by William imply that the dead scholar was regarded as a martyr; and it seems clear that he bases the story on an old tradition and a tomb bearing an epitaph of a 'John the Wise' who is termed saint and martyr. (fn. 60) This John, however, almost certainly cannot have been the famous philosopher; he may possibly have been John the Old Saxon whose unfortunate régime at Athelney (Som.) nearly ended in murder. (fn. 61) John the Old Saxon escaped from Athelney, but when and how he died we do not know; it is possible that he is to be identified with the John the Wise of Malmesbury.'" From: 5412:'that John quitted Francia because of the charge of erroneous doctrine brought against him. He came to King Alfred, by whom he was welcomed and established as a teacher at Malmesbury, but after some years he was assailed by the boys, was later translated to the left of the high altar of the abbey church, chiefly as the result of whom he taught, with their styles, and so died. It never occurred to any one to identify the Old Saxon abbat of Athelney with the Irish teacher of Malmesbury—with the name John as the single point in common—until the late forger, who passed off his work as that of Ingulf, who was abbat of Croyland towards the end of the eleventh century ('Descr. Comp.' in Rer. Angl. Script. post Bedam, p. 870, Frankfurt, 1601); and the confusion has survived the exposure of the fraud. It is permissible to hold that William has handed down a genuine tradition of his monastery, though it would be extreme to accept all the details of what happened more than two centuries before his birth as strictly historical (see an examination of the whole question in Poole, app. ii.).' 4212:

their reply, but their opinion on the matter has not yet come into our hands, and therefore we make no rash definition about this kind of question, unless perhaps someone should say : "Not without reason was this addition made, for it is supported by many passages of Holy Scripture. For the Lord Himself says: 'Whom the Father sends in My Name.' For it is apparent that whom the Father sends in the Son's Name the Son sends. And the Son Himself also calls the Holy Spirit the Spirit of Truth. The Truth, however, is the Son, as He Himself testifies : T am the Way and the Truth and the Life.' If then the Holy Spirit is the Spirit of Truth, it follows that He is the Spirit of the Son. Also the Apostle (says): 'God sent the Spirit of His Son into our hearts, in Whom we cry Abba Father.' Also the Psalmist (says): 'By the Word of God the heavens were established, and all the virtue of them by the Spirit of His mouth.' Who among Catholics would not be able to prove from these and similar evidences that the Holy Spirit proceeds from the Father and the Son ?"

4815:("Theological Literature Journal"), Volume 35, column 827 (1910): "Dem Verfasser hat anscheinend die Einteilung: religiöse, rationale und naturwissenschaftlich fundierte Weltanschauungen vorgeschwebt; er hat sie dann aber seinem Material gegenüber schwer durchführbar gefunden und durch die mitgeteilte ersetzt, die das Prinzip der Einteilung nur noch dunkel durchschimmern läßt. Damit hängt wohl auch das vom Verfasser gebildete unschöne griechisch-lateinische Mischwort des, Pandeismus' zusammen. Nach S. 228 versteht er darunter im Unterschied von dem mehr metaphysisch gearteten Pantheismus einen, gesteigerten und vereinheitlichten Animismus', also eine populäre Art religiöser Weltdeutung. Prhagt man lieh dies ein, so erstaunt man über die weite Ausdehnung, die dem Begriff in der Folge gegeben wird. Nach S. 284 ist Scotus Erigena ein ganzer, nach S. 300 Anselm von Canterbury ein, halber Pandeist'; aber auch bei Nikolaus Cusanus und Giordano Bruno, ja selbst bei Mendelssohn und Lessing wird eine Art von Pandeismus gefunden (S. 306. 321. 346.)." 4585:'Αναλυτική come from the verb αναλύω which means "I resolve" or "I return"; for άνα- stands for "re-", λύω for "solve". Thence comes also the noun ανάλυσις, which is similarly rendered "resolution" or "return". But ανάλυσις is properly used in connection with the solution of set problems, while αναλυτική is used in connection with the return of the division of the forms to the origin of that division. For every division, which is called by the Greeks μερισμός, seems (to be) a kind of descent from some finite unity down into an infinite number of individuals, that is to say, from the most general to the most specific, while every recollection, which is like a return back, starting from the most specific and ascending to the most general, <is called> αναλυτική. Thus it is the return and resolution of individuals into forms, of forms into genera, of genera into οὐσίαι, of οὐσίαι into the Wisdom and Providence with which every division begins and in which every division ends. 3838:

nor shall be, for it is understood to be in none of the things that exist because it surpasses all things, but when, by a certain ineffable descent into the things that are, it is beheld by the mind's eye, it alone is found to be in all things, and it is and was and shall be. Therefore so long as it is understood to be incomprehensible by reason of its transcendence it is not unreasonably called "Nothing", but when it begins to appear in its theophanies it is said to proceed, as it were, out of nothing into something, and that which is properly thought of as beyond all essence is also properly known in all essence, and therefore every visible and invisible creature can be called a theophany, that is, a divine apparition. For every order of natures from the highest to the lowest, that is, from the celestial essences to the last bodies of this visible world, the more secretly it is understood, the closer it is seen to approach the divine brilliance.

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discerned in the Primal Exemplar, it is a proper image: but if in anything it departs from conformity to the primal Exemplar, there it is no longer an image. Is it not therefore necessary because incomprehensibility of essence is among the things which are predicated of the Divine Nature, that he to whom the Image has been apportioned shall imitate wholly the Primal Exemplar? For if the nature of the Image were to comprehend the Primal Exemplar, it will itself be beyond comprehension. If contrariety is found in those things that are predicated (of the Divine Nature), which must happen in this case, the fault is attributed to the image. But since the very nature of our mind, which is made in the image of its Creator, escapes knowledge, it possesses an exact likeness to that which is placed above it by the fact that in itself it is unknowable, showing the characteristic of an incomprehensible nature."

1525:

intellect has the most perfect knowledge and becomes one with it. So closely indeed were the human and angelic natures associated, and so they would be now if the first man had not sinned, that the two would have become one. Even as it is this is beginning to happen in the case of the highest men, from whom are the firstborn among the celestial natures. Moreover the angel is made in man, through the understanding of angel which is in man, and man is in the angel through the understanding of man which is established in the angel. For, as I have said, he who has a pure understanding is created in that which he understands. So the intelligible and rational nature of the angel is created in the intelligible and rational nature of man, just as the nature of man is created in the nature of angel, through the mutual knowledge by which angel understands man and man angel.

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understood as the beginning to what is understood as the end in God." Then consider that everything which lacks a beginning and an end necessarily lacks all motion also. But God is anarchos, that is, without beginning, because nothing precedes Him or makes Him to be; nor does He have an end because He is infinite : for it is understood that there is nothing after Him since He is the Limit of all things beyond which nothing proceeds. Therefore He does not admit any motion. For He has nowhere to move Himself, since He is the Fullness and the Place and the Perfection and the Station and the Whole of all things, or rather, He is More-than-fullness-and-perfection, More-than-place-and-station, More-than-whole-of-all-things. For He is more than that which is said or understood of Him, in whatever way anything is either said of Him or understood.

4819:: "The author apparently intended to divide up religious, rational and scientifically based philosophies, but found his material overwhelming, resulting in an effort that can shine through the principle of classification only darkly. This probably is also the source of the unsightly Greek-Latin compound word, 'Pandeism.' At page 228, he understands the difference from the more metaphysical kind of pantheism, an enhanced unified animism that is a popular religious worldview. In remembering this borrowing, we were struck by the vast expanse given the term. According to page 284, Scotus Erigena is one entirely, at p. 300 Anselm of Canterbury is 'half Pandeist'; but also Nicholas of Cusa and Giordano Bruno, and even in Mendelssohn and Lessing a kind of Pandeism is found (p. 306 321 346.)". 5390:'John the Sage, mentioned in R.P.S. (11th century) as resting at Malmesbury with Maedub and Aldhelm. He should probably be identified with the John whose tomb William of Malmesbury described and whose epitaph he transcribed. He believed that this was John Scotus Eriugena, the Irish philosopher of the 9th century, and that he was killed by the pens of his students after settling at Malmesbury. It seems certain that this is due to confusion with another John and that the manner of John's death is borrowed from the Acts of St. Cassian of Imola. Feast: (at Malmesbury), 28 January.' "John the Sage" The Oxford Dictionary of Saints. David Hugh Farmer. Oxford University Press 2003. Oxford Reference Online. Oxford University Press. University of Oxford. 12 February 2010 4676:

divine superessentiality was nothing . For although it is said by the theologians not to be, they do not mean that it is nothing but that it is more than being. For how could the Cause of all things that are, be understood to be no essence, when all things that are show that it truly is — although by no demonstration of the things that are is it understood what it is? Therefore, if it is on account of its ineffable excellence and incomprehensible infinity that the Divine Nature is said not to be, does it follow that it is nothing at all, when not-being is predicated of the superessential for no other reason than that true reason does not allow it to be numbered among the things that are because it is understood to be beyond all things that are and that are not?

1683:, the division between the sexes shall be abolished and elevated man will be as the fall had never happened for the elect. The body of each person will return to the soul from which it was separated such that, "life will become sense; sense will become reason and reason will become pure thought. A fourth stage will return the human soul to its primary cause or Idea and, together with the soul, the body it has reabsorbed...The fifth and last moment of this universal "analysis" will bring the terrestrial sphere back to Paradise. As this movement will propagate itself from sphere to sphere, nature and all its causes will let themselves be progressively permeated by God as air is by light. From that time and on, there will be nought else but God." 1059:

against double-predestination as follows: God cannot predestine the human will, and people are blessed or punished because of their own free will. Since the free will of human beings can be misused, sins must be the fault of individuals. Sin and evil, and the fact that some souls are damned, cannot imply a change in God or a defect in God's power; if we accept the view of Gottschalk, God is responsible for sin and evil. Eriugena's way out of this difficult position is based on the Neoplatonic idea that God as good is simply existence and, therefore, the opposite of non-being.

1448:, or showing forth of the Essence of God in the things created. Just as He reveals Himself to the mind and the soul in higher intellectual and spiritual truth, so He reveals Himself to the senses in the created world around us. Creation is, therefore, a process of unfolding of the Divine Nature. Theophany, therefore, in this more restricted sense, is, on the part of man, an ascent to God in which every good desire and deed is a step, and on the part of God, a revelation of Himself to the human spirit in such fashion as our intelligence can understand. 1652:. But if one realises that he was a sincere Christian, who yet attempted to reconcile Christian teaching with a predominantly neo-Platonic philosophy or rather to express the Christian wisdom in the only framework of thought which was then at hand, which happened to be predominantly neo-Platonic one should also be able to realise that, in spite of the tensions involved and the tendency to rationalise Christian dogma, as far as the subjective standpoint of the philosopher was concerned a satisfactory reconciliation was effected. 1555:"because of its ineffable excellence and incomprehensible infinity”, Eriugena follows Pseudo-Dionysius's apophaticism into its extremes towards "the ineffable and incomprehensible and inaccessible brilliance of the divine goodness, unknown to any intellect", and so beyond the activity of intellect. The mystical attainment of this ascent to God is through a learning of ignorance; a trained effort towards going beyond discursive thought. According to Trouillard, learned ignorance is essential to human dignity and its cosmic role: 1444:

Eriugena attaches to this phrase is not particularly clear or consistent. It seems generally to mean every manifestation of God through the medium of the creation. But it is only the devout soul that is prepared to receive the higher manifestations, and it is only to such souls that these are given. The words of Maximus are quoted as a definition of theophany in the narrower sense. "As far as the human mind ascends in love, so far the divine wisdom descends in mercy." The "creation" of the world is in reality a

1628:

God is not all things, nor are all things God and Eriugena explicitly tells us that such a conception is a monstrosity. The division of nature signifies the act by which God expresses himself in hierarchical declension, and makes himself known in a hierarchy of beings which are other than, and inferior to, him by being lesser grades of reality; "yet, in point of fact, Erigena only means that each and every creature is essentially a manifestation, under the form of being, of what is above being. The

1560:

Creator, who, by the rays which he projects, makes himself known through his creatures… Our spirit is in itself a silent spontaneity and, nonetheless, manifests itself to the outside and to itself by signs and figures… Because it is in the image of God our mind is nothingness, and this is why it expresses the totality of the universe. Becoming the meanings which it emits, it creates itself in them, and nevertheless however refuses to define itself by its own creations.

1338:, which is a metaphorical use of language, to express the truth that in God we live and move and have our being, which Eriugena himself follows. The four divisions are an example of analysis descending from the most general to the most special, and then reversing the process, and resolving individuals into species, species into genera, genera into essences, and ‘essences into the wisdom of the Deity, from where all these divisions arose and where they end. 5466: 5432: 9126: 572: 1907:, and Scotus Erigena. After Scotus Erigena had been lost and forgotten for many centuries, he was again discovered at Oxford and in 1681, thus four years after Spinoza's death, his work first saw the light in print. This seems to prove that the insight of individuals cannot make itself felt so long as the spirit of the age is not ripe to receive it. On the other hand, in our day (1851) pantheism, although presented only in 1359:) escapes the reach of the senses and of the intellect. The essence of all things belongs to this category. Whatever is known is a kind of accident of the underlying, unknown and unknowable substance. We know anything by quality and quantity, form, matter, difference, time and space. But the essence of it, to which these attach themselves, we cannot know. Since this essence cannot be known by us, it does not exist for us. 98: 1831:. Hildegard also follows Eriugena on his account of intersubjectivity as well as his view of the soul's return through the cosmos to God. "The networked centricities in the Ordo allow distant tonalities to be drawn close, collapsing linear progressions into folded, synoptic structures. In this way, Eriugena's intersubjective proximity through spherical absorption... becomes one of the organizing principles of the 275: 1066:"In addition to the arguments based on the dialectical understanding of being and non-being and the unity of God's nature, Eriugena also invokes the principles of negative theology in his answer to Gottschalk's heresy. Foreknowledge and predestination imply temporal notions in God, who transcends time. Since God is simple and unchanging, ideas, signs, and language cannot properly signify the divine nature." 4787:("World and Life Views, Emerging From Religion, Philosophy and Perception of Nature") (1910), page 283-84: "Johannes Scotus Erigena.... in one of his several views, lets everything be emanated from God. ..Every creature is a theophany, a revealing of God. ...Scotus attributes something to God, will, and the creatures are then acts of will. The will is personally thought of as God's emanation (as Christ),." 41: 3625:

all things which can be predicated of Him. For He created not only things similar to Himself but also things dissimilar, since He Himself is the Like and the Unlike, and the Cause of contraries. For right reason shows that by virtue of the things that are truly created by Him those which seem to be their contraries and which through privation of essence do not exist are contained (in Him).

2778: 944:"For the procession of the creatures and the return of the same are so intimately associated in the reason which considers them that they appear to be inseparable the one from the other, and it is impossible for anyone to give any worthy and valid account of either by itself without introducing the other, that is to say, of the procession without the return and collection and vice versa." 3742:

theologians the Superessentiality and Supernaturality of the Divine Goodness. For according to the rules of theology the power of negation is stronger than that of affirmation for investigating the sublimity and incomprehensibility of the Divine Nature; and anyone who looks into it closely will not be surprised that often in the Scriptures God Himself is called by that name of Nothing.

1576:

creation, visible and invisible. In the first, the human being reflects God's unknowable transcendence. In the second, the human being becomes — in Maximus's phrase — “the workshop of all things, officina omnium,” and faithfully mirrors God's creative Wisdom. Simultaneously transcending and embracing the whole created order, humanity thus becomes a precise image of its divine exemplar.

560: 1796:(op. cit., 1 202 A), in such a way that there now remains nothing for him to will of his own will. Circumscribed by God on all sides, he is as air flooded with light, or as iron liquefied in the fire." And like Eriugena, the liquefaction and fusion of the soul in ecstasy does not involve its annihilation, but rather keeps the soul's essence perfectly intact and perfects it further. 1516:

outermost orbits, which must traverse ever longer distances around that center. For both Eriugena and Boethius, to the degree to which a soul can infuse itself with the Godhead, which is the omnipresent center, it can also be absorbed in its undivided, non-dual nature, and cease to experience the distension of being torn in multiple directions thus attaining beatitude.

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pantheistic, while the statement that the substantial distinction between God and creatures is always preserved is clearly theistic. It might seem that we should opt for one or the other set in an unqualified manner, and it is this attitude which has given rise to the notion that John Scotus was a conscious pantheist who made verbal concessions to orthodoxy with his

1428:. Similarly, he is more-than-good and more-than-goodness, more-than-eternal, and more-than-eternity. The use of phrases like these is the attempt to unite the affirmation and the negation in one statement, since the Absolute involves both the positive and the negative. But, as Eriugena sees it, every one of these attempts to express the nature of God by 1530:

included in a wider notion of a single divine-self (i.e., network-refraction). A later medieval concordance is found with St. Thomas Aquinas, who in the thirteenth century wrote that, when a spiritual entity exists fully and completely in something, it contains that thing and is not contained by it. Gardiner notes how that is similar to

1571:, the human is the image of the creator. It is the medium in which God knows and creates himself out of his own unknowing nothingness, precisely because, uniquely among beings, the human possesses all the forms of knowing and ignorance, including sensation. Donald Duclow explains the indissoluble marriage between the two: 1130:

translation so soon after Hilduin's. It has often been suggested that Hilduin's translation was deficient; though this is a possibility, it was a serviceable translation. Another possibility is that Eriugena's creative energies and his inclination toward Greek theological subjects motivated him to make a new translation.

1958: 940:, and likewise saw in all things a dual movement of procession and reversion: that every effect remains in its cause or constitutive principle, proceeds from it, and returns to it. According to Deirdre Carabine, both "ways" must be understood as intrinsically entwined and are not separate movements or processes. 1679:, but rather part of a broader Neoplatonic eschatology. As the cosmos for Eriugena gradually unfolds the grades of reality from the Godhead, so too will the various grades enfold into each other in a cosmic return to God, of which the Incarnation of Christ is a necessary tool for such a reversion. After the 4675:

A. But when I hear or say that the Divine Goodness created all things out of nothing I do not understand what is signified by that name, "Nothing", whether the privation of all essence or substance or accident, or the excellence of the divine superessentiality. N. I would not easily concede that the

4211:

But should one-consult the Holy Fathers who in the Latin Creed have added concerning the Spirit : "Qui ex patre filioque procedit", they would give a reasonable reply, as I believe, and would not be silent concerning the cause of that addition. And perhaps they have been consulted and have given

4133:

These words of the Father may be interpreted as meaning that creatures possess not so much eternity as late arrival. For if, he seems to be saying, I should assert, what I most certainly know, that God is from all eternity both Creator and Lord of his creation, and that therefore there could not have

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I should believe that by that name is signified the ineffable and incomprehensible and inaccessible brilliance of the Divine Goodness which is unknown to all intellects whether human or angelic — for it is superessential and supernatural —, which while it is contemplated in itself neither is nor was

1787:

account of God as Love. "All things move towards God as towards the motionless Sovereign Good. The end of their movement, which is also their own proper good, is to attain this motionless Good. Natural things tend to Him in virtue of their very nature; intelligent beings by way of knowledge and love.

1559:

God does not know himself. And the reason for this ignorance, is that God is nothing… God… remains… inaccessible to all thought and is communicable only as motion. Therefore we distinguish in God, so to speak, two levels: that of the Deity, which is an irremediably obscure centre, and that of God the

1370:

Non-being as that which is phenomenal and material: All that exists by generation as a form of matter in space and time, and is liable to increase and decrease. All this is not, in the full sense of being. Only what is solely comprehended by the intellect is real being. All else is appearance and not

1324:

These divisions are not to be understood as separated and within the nature of God, but rather they are not God at all but our thought of God because we are compelled, by the very constitution of our minds, to think of a beginning and an end. The second and the third divisions, however, do not merely

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composed for this occasion has been preserved, and it was probably from its content that Eriugena's orthodoxy became suspect. Eriugena argues the question of predestination entirely on speculative grounds, and starts with the bold affirmation that philosophy and religion are fundamentally one and the

3663:

And let us conclude with this brief example: it is Essence, affirmation: it is Non-essence, negation: it is superessential, affirmation and negation together — for superficially it lacks the negation, but is fully negative in meaning. For that which says: " It is superessential", says not what it is

3624:

Who is neither spoken nor understood, for Whom there is neither name nor word. But not unreasonably, as we have often said, all things that are, from the highest to the lowest, can be spoken of Him by a kind of similitude or dissimilitude or by contrariety or by opposition, since He is the Source of

1627:

also argued that Eriugena's alleged pantheism derived from a misunderstanding of the nature of "division" in the Periphyseon. Gilson writes that when we read Eriugena, "nature" is not meant as a totality of which God and creatures are parts; or as a genus of which God and creatures would be species.

1302:

following St. Maximus and Augustinian exemplarism; the third, corporeal world of phenomena and formed matter world; and the last is God as the final end or goal of all things, and that into which the world of created things ultimately returns. The third division is the dialectical counterpart to the

1058:

Eriugena's view, as he sets it out in this "rather hastily written treatise", is that because God is simple and unchangeable, there can be nothing at all that can be predestined. Eriugena explains God's predestination as God's knowledge of the primordial causes. Carabine outlines Eriugena's argument

948:

John Scotus Eriugena was also a devout Catholic. Pittenger argues that, too often, those who have written about him seem to have pictured John as one who spent his life in the endeavor to dress up his own personal Neoplatonism in a thin Christian garb, but who never quite succeeded in disguising his

852:

scholar, a skill which, though rare at that time in Western Europe, was used in the learning tradition of Early and Medieval Ireland, as evidenced by the use of Greek script in medieval Irish manuscripts. He remained in France for at least thirty years, and it was almost certainly during this period

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But you will find that according to another theory too the Son is conceived and born from the Holy Spirit and through the Holy Spirit. For when each of the faithful submits to the sacrament of baptism, what else is there performed but the conception and birth of the Word of God in their hearts from

3702:

For since, according to Aristotle, there are ten genera of things, which are called categories, that is, predicaments — and we find that none of the Greeks or the Latins oppose this division of things into genera — we see that all first essences, which the Greeks call ούσίαι — rightly, because they

2032:

William of Malmesbury is not considered a reliable source on John Scotus Eriugena by modern scholars. For example, his reports that Eriugena is buried at Malmesbury is doubted by scholars who say that William confused John Eriugena with a different monk named John. William's report on the manner of

1824:

express much of an influence from Eriugena. Following in the Irish theologian's footsteps, Hildegard boldly admits the possibility of an individual who is raised above the angel, implying an intersubjective contact within the Godhead. In this unique medieval interpretation of the ontological scale,

1580:

This is why Eriugena, while being a master of the dialectic of a Greek Rationalist flavour, is able to paradoxically "praise ignorance more than knowledge". It is precisely this kicking away of discursive multiplicity which can only gesture towards but never fully capture God that accords better to

1519:

Additionally, Moran argues that the notion of intersubjectivity is in Eriugena's philosophy, and it is "anti-hierarchical, bubble-like". Eriugena writes of a communion that occurs in the mind through intellectual penetration such that whenever the intellect knows something perfectly, it is "made in

1510:

Moran refers to the communicating intelligences (i.e., the human merged with and in God) within Eriugena's theological schema as constituting an "intersubjective" domain of circular figuration which Eriugena inherits from Boethius: "Eriugena does not have a modern understanding of the self-enclosed

1267:

Thus one should not associate Eriugena's work with exploration of the division of God's Nature but rather reinterpret it as an immense anti-division project to be understood as an important turn in the history of Christian thought entirely focused on the truth of God's unity and perfection, and the

1263:

The fourfold division of Nature is to be interpreted not as a basic structure of the system offered by Eriugena, but as a means of introducing dialectic to the body of theology through discourse and negation of St. Augustine's specific metaphysical hierarchy, indicating the way of resolution of the

3954:

We find that Maximus has treated of this theophany most profoundly and subtly in his commentary on the Homilies of Gregory the Theologian. For he says that theophany is effected from no other (cause) but God, but that it happens as a result of the condescension of the Divine Word, that is, of the

1575:

Eriugena places the human being among the primordial causes within the divine Word. He further describes humanity as created in God's image and likeness, with two basic features: (1) a self-ignorance whereby humanity knows only that it is, not what it is; and (2) a self-knowledge that embraces all

1550:

process; immediately it is knowable neither generically nor in particulars. According to Wayne J. Hankey, the ambiguity that was in Boethius is absent from Eriugena, who is far more confident in his trinitarianism: οὐσία names the One, the Godhead shared between persons. The Divine "nothingness by

1515:

which as a 'circular' motion around God, and can come into a unity with Him." Likewise, Boethius’ description in the Consolation notes that the relation between Providence and Fate is as a set of concentric orbits around an axis, with Providence as the unmoved axis itself and Fate as occupying the

1362:

Non-being as the inaccessibility of the higher to the lower: Derived from the first mode of non-being, in the order of Nature, the affirmation of the higher existence is the denial of the lower, and the denial of the lower existence is the affirmation of the higher. Anything is, in so far as it is

1319:

Let us then make an “analytical” or regressive collection of each of the two pairs of the four forms we have mentioned so as to bring them into a unity. The first, then, fourth are one since they are understood of God . For He is the Principle of all things which have been created by Him, and the

1069:

Thus, God cannot predestine any soul to damnation; rather, human sinfulness creates its own hell. This was, in brief, the case Eriugena presented to Hincmar for scrutiny. On one hand, against Gottschalk, Eriugena had followed Augustine in that the faults of the wicked and their resulting damnation

953:

sympathetically, cannot question the profound Christian faith and devotion of this Irish thinker nor doubt his deep love for Jesus Christ, the incarnate Son of God. In the middle of long and some what arid metaphysical discussions, one comes across occasional passages such as the following, surely

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For every order of natures from the highest to the lowest, that is, from the celestial essences to the last bodies of this visible world, the more secretly it is understood, the closer it is seen to approach the divine brilliance. Hence the inaccessible brilliance of the celestial powers is often

4250:

A. Whether, as we believe, following the Creed in the Roman version, that the Holy Spirit proceeds from the Father through the Son, so we could profess that the Son is born of the Father through the Spirit, although we do not find this written in the Creed itself either according to the Greeks or

4044:

How is variety found in the simple, or unity in variety? But to know the solution of these things of which there is question I have recourse to the very words of God Himself. For He says: "Let Us make man in Our image and likeness." So long as the image does not lack any of those things which are

3876:

For it is not only the divine essence that is indicated by the word "God", but also that mode by which God reveals Himself in a certain way to the intellectual and rational creature, according to the capacity of each, is often called "God" in Holy Scripture. This mode the Greeks are accustomed to

1825:

the Platonic mean serves not as a lower reflection but as a type of interface linking divine and sublunary worlds within the mind of its user. A common theme which she borrows from him also is the notion of cosmological, top-down hierarchies that both contain, and are transcended by, the human as

1585:

For the human mind does know itself, and again does not know itself. For it knows that it is, but does not know what it is. And as we have taught in the earlier books it is this which reveals most clearly the Image of God to be in man. For just as God is comprehensible in the sense that it can be

1524:

If you look more closely into the mutual relation and unity which exist between intelligible and rational natures, you will at once find that not only is the angelic nature established in the human but also the human is established in the angelic. For it is created in everything of which the pure

1474:

of all that exists. But as our human intellect, which is one and invisible in itself, yet manifests itself in words and deeds, and expresses its thought in letters, and figures, so the Divine Essence, which is far above the reach of our intellect, manifests itself in the created universe. In this

1443:

It is therefore one of Eriugena's fundamental tenets that it is impossible to know God as He is. We know that He is, but not what He is. He is known to be only through the things He has created, that is, He is known only by theophany, as Dionysius the Areopagite before him argued. The sense which

1346:

Next in importance to the fourfold division of Nature for the understanding of Eriugena's philosophy, is his fivefold division of non-being. It is fundamental to Erigena's scheme that Nature, as the general name for all things, comprises both the things which are and the things which are not. All

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of the works of Pseudo-Dionysius and added his own commentary. With this translation, he continued in the tradition of St. Augustine and Boethius in introducing the ideas of Neoplatonism from the Greek into the Western European intellectual tradition, where they were to have a strong influence on

4172:

And perhaps the reason why it is declared by the Nicene Synod that the Holy Spirit proceeds from the Father alone is to prevent public discussion of such a subject. For if a careful student of the holy word of God hears that the Holy Spirit proceeds from the Father through the Son his studies in

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whereby the lower grades of reality are annihilated. So, while everything has indeed returned to God in Eriugena's account, material hell is a "pagan superstition", eternal punishment remains as "the supernatural distinction between the chosen and the condemned will remain whole and will persist

1529:

Becoming-other through mutual embrace or absorption represents a medieval complication of the purely top-down hierarchies often representative of classical Neoplatonism. They are complicated insofar as, at one level of structure the hierarchy remains, but at another level, it is transcended and

4094:

A. Was not this the task we set ourselves : to try our best to find out on what grounds those who treat of the Divine Nature say that the same (Nature) creates and is created? For that it creates all things no one of sound intellect is in doubt; but how it is said to be created is not, we

2934:

The latin reads : "O Lord Jesus, I ask of Thee no other reward, no other blessedness, no other joy than this: to understand in all purity, and without being led astray by faulty contemplation, Thy Words which are inspired by the Holy Spirit. For this is the crown of my happiness, this the

1710:

system of the universe. He marks a stage of transition from ancient philosophy to the later scholasticism. For him, philosophy is not in the service of theology. His assertion that philosophy and religion are fundamentally one and the same is repeated almost word for word by many of the later

4005:

But what is thought of as a beginning is different from what is thought of as an end, and therefore these two meanings are spoken of, as it were, as two different things although they refer to the One Beginning and End of all things; as for instance if someone were to say : "From what is

1864:

As Catà argues, the philosophical relationship between John Eriugena and dialectician Nicholas of Cusa, connecting directly two different thinkers through six centuries, is a fundamental moment in the history of Christian Neoplatonism. Cusanus is the most significant interpreter of Eriugena's

1329:

is the unity and the aggregate. All that we see divided and a multiplicity in nature is one in the primal causes. The third division represents the created universe; it is all that is known in generation, in time and in space. These divisions of Nature do not mean that God is the genus of the

1647:

If one takes a particular set of isolated statements of John Scotus one would have to say that he was either a pantheist or a theist. For example, the statement that the distinction between the second and third stages of Nature is due only to the forms of human reasoning is in itself clearly

1366:

Non-being as all latent or seminal or potential existence: All men who will ever exist were potentially created in the first man; all plants that will ever exist now exist potentially in the seed of existing plants. But in this sense, actual existence is existence, and potential existence is

1241:

in Greek) is the name of the most comprehensive of all unities, that which contains within itself the most primary division of all things, that which is (being) and that which is not (nonbeing). It is presented, like Alcuin's book, as a dialogue between Master and Pupil. Eriugena anticipates

1129:

Soon after, probably by the middle of the ninth century, Eriugena made a second Latin translation of the Dionysian corpus, and much later wrote a commentary on "The Celestial Hierarchy". This constitutes the first major Latin reception of the Areopagite. It is unclear why Eriugena made a new

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Enough surely but we must make a rapid recapitulation. By saying these things we are not refuting the interpretation of those who think that it was from the nothing by which is meant that privation of all possession that God made all things, and not from the Nothing by which is meant by the

1873:. "The strong influence of the Irish philosopher on Cusanus’ work is decisive. The idea of God as the infinite One wherein all beings are contained; and the conception of the universe as a self-creation of God, elaborated by Eriugena, constitute the fulcrum of Cusanus’ metaphysical system." 1622:

severely criticised Weinstein, claiming sweeping generalisations and shallow assertions pertaining to Eriugena and other such Neoplatonic theologians. Eriugena maintained that for one to return to God, he must first go forth from Him and so Eriugena himself denied that he was a pantheist.

3664:

but what it is not; for it says that it is not essence but more than essence, but what that is which is more than essence it does not reveal. For it says that God is not one of the things that are but that He is more than the things that are, but what that "is" is, it in no way defines.

1564:

God is intimately woven to the human as the human is to Divinity. Eriugena came to understand human nature as more than being, "that in which all things could be found," but rather became; “that in which all things are created.” The human is the workshop of creation; as the

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is really a negation. To say that God is superessential is not to say what he is, but what he is not. God indeed is beyond all words, and all thought, for he surpasses all intellect, and is better known by not knowing, and is more truly denied in all things than affirmed.

1309:, "The cause of things, therefore which makes but is not made, is God; but all other causes both make and are made." The first and fourth divisions are to be understood of God, regarded alternately as the efficient and sustaining cause of all as dependent upon Him, and the 1711:

scholastic writers, but its significance depends upon the selection of one or other term of the identity as fundamental or primary. For Eriugena, philosophy or reason is first or primitive; authority or religion is secondary, derived. Eriugena's influence was greater with

1882:

On the whole, one might be surprised that even in the seventeenth-century pantheism did not gain a complete victory over theism; for the most original, finest, and most thorough European expositions of it (none of them, of course, will bear comparison with the

4477:

Reply to Objection 3. If a spiritual thing exist perfectly in something, it contains it and is not contained by it. But, in a sacrament, grace has a passing and incomplete mode of being: and consequently it is not unfitting to say that the sacraments contain

1520:

that thing and becomes one with it." Eriugena explication of his cosmological schema reveals how the traditional hierarchy of angels placed above the human is uniquely transfigured by Christian revelation and folded through the soul's proximity to the divine:

1404:). This depends upon the fact that every human thought involves a contrary, and God, as the Absolute, is beyond all oppositions, for he is the reconciliation and the resolution of contraries and tensions. Therefore, for Eriugena, God may be said to be 967:. Of the Latins he prized Augustine most highly. The influence of these was towards freedom and not towards restraint in theological speculation. This freedom he reconciled with his respect for the teaching authority of the Church as he understood it. 1001:

was at a later date censured and condemned at the Council of Vercelli in 1050. As a part of his penance, Berengarius is said to have been compelled to publicly burn this treatise. We now know this treatise was not written by Eriugena, but written by

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was offended that the work had not been submitted for approval before being given to the world, and ordered Charles to send Eriugena to Rome, or at least to dismiss him from his court. There is no evidence, however, that this order was carried out.

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prefigured the debate as such: human beings cannot will what is good without the action of divine grace. Since they are dependent upon grace, it follows that human beings cannot save themselves; that means, some people are predestined to salvation.

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A Thirteenth-Century Textbook of Mystical Theology at the University of Paris: the Mystical Theology of Dionysius the Areopagite in Eriugena's Latin Translation, with the Scholia translated by Anastasius the Librarian, and Excerpts from Eriugena's

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Non-being as sin: This last mode of non-being belongs only to human nature. Man properly is in so far as he is in the image of God: in so far a he loses the image of God through sin, he is not. When is restored to him in Christ, he is again, as

5115:

Jean Trouillard, “La ‘Virtus Gnostica’ selon Jean Scot Érigène’,” Revue de théologie et de philosophie 115 (1983) : 331–54 at 331; reprinted Jean Scot Érigène. Études, éd. Frédéric Berland (Paris: Hermann, 2014) : 183-223 at

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This dimension of Eriugena's theology consists largely of his direct intellectual inheritance from Pseudo-Dionysius the Areopagite. While the same predicate may rightly be affirmed and denied of God, the affirmation is metaphorical

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in the Father and are generated and cospirated respectively. While Eriugena does rely on the Greeks even more so than the Western Fathers, and at times does show sympathy to Constantinople, he is a staunch defender of the

936:. Eriugena's overall view of reality, both human and divine, was strongly influenced by Neoplatonism. He viewed the totality of reality as a "graded hierarchy" cosmology of gradual declensions from the Godhead, similar to 1070:

are their own responsibility. But since Eriugena had denied the possibility of the predestination of the elect to eternal bliss, he had contradicted Augustine; for this reason, Hincmar ultimately rejected the treatise.

2033:

Eriugena's death, killed by the pens of his students, also appears to be a legend. "It seems certain that this is due to confusion with another John and that the manner of John's death is borrowed from the Acts of St.

1259:

Rather than the specific divisions of Nature, the modes of interpreting being and non-being are to the true constitutive subject-matter of each book of the Periphyseon (hence, of the five parts of his system, yet four

1534:, that in the relationship of knowing, a subject is brought into contact with an Other outside of the self, not in the interior of that Other, but rather in the interior of the relationship-with-that-Other-as-object. 956:

O Domine Jesu, nullum aliud praemium, nullam aliam beatitudinem, nullum aliud gaudium a te postulo, nisi ut ad purum absque ullo errore fallacis theoriae verba tua, quae per tuum sanctum Spiritum inspirata sunt,

3877:

call theophany, that is, self-manifestation of God. An example of it is: "I saw the Lord sitting", and other similar expressions, since it is not His Essence that (the prophet) saw, but something created by Him.

1502:. Eriugena argues that, as the Holy Spirit proceeds from the Father through the Son, so the Son is born of the Father through the Holy Spirit both in the Incarnation and, in a much different sense, in baptism. 848:. The reputation of this school increased greatly under Eriugena's leadership, and he was treated with indulgence by the king. Whereas Alcuin was a schoolmaster rather than a philosopher, Eriugena was a noted 1475:

sense, it may even be said to be created, in those things which are made by it and through it and in it. Eriugena is fundamentally following St. Paul the Apostle here in saying that the Divine Nature is

770:

and was one of the few Western European philosophers of his day who knew Greek, having studied it in Ireland. A later medieval tradition recounts that Eriugena was stabbed to death by his students at

1325:

exist in our thought, but in things themselves and are the things in themselves, in which causes and effects are actually divided. The second division represents the primordial causes, of which the

1546:, the most excellent part of our nature as moving is nous, and as essence it is οὐσία. All emanation or "division," and all return or "analysis" begins and ends in οὐσία. It is known only in this 1249:

Eriugena explains that reason is necessary to understand and interpret revelation. "Authority is the source of knowledge, but the reason of mankind is the norm by which all authority is judged."

1252:

Sergei N. Shushkov has challenged the dominant strains of Eriugena scholarship in pointing out these key points regarding the approach to the structure, internal progression and purpose of the

1048:

same. Even more significant is his handling of authority and reason. Eriugena offered a brief proof that there can be predestination only for the good, for all folk are summoned to be saints.

1686:

However for Eriugena, this deification does not result in annihilation, because he believes that things are more real in their primordial causes than in themselves, and as such he evades the

1479:, where the Word of God is born in the heart. So the Divine Nature may, in this strictly qualified sense, be said to create itself inasmuch as it creates from itself the nature of things. 2076:, edited by Édouard A. Jeauneau; translated into English by John J. O'Meara and I.P. Sheldon-Williams, (Dublin: School of Celtic Studies, Dublin Institute for Advanced Studies, 1995) 1715:, especially Benedictines, than with logicians, but he was responsible for a revival of philosophical thought which had remained largely dormant in western Europe after the death of 722:), which John defines as "all things which are and which are not" the entire integrated structure of reality. Eriugena achieves this through a dialectical method elaborated through 802:). The spelling "Scottus" has the authority of the early manuscripts until perhaps the 11th century. Occasionally he is also named "Scottigena" ("Irish-born") in the manuscripts. 949:

real tendency. "This is untrue and unfair. Anyone who has taken the trouble to read Erigena, and not merely to read about him, and more particularly one who has studied the

1118:, a figure whose writings were not yet being circulated in the West in the ninth century. Accordingly, in the 820s ambassadors from the Byzantine emperor to the court of 5447: 1073:

The work was warmly assailed by Drepanius Florus, canon of Lyons, and Prudentius, and was condemned by two councils: that The Council of Valence III 855, and that of

1043:. The Catholic Church opposed Gottschalk's position because it denied the inherent value of good works and condemned him at the Council of Quiersy 835. The treatise 896:

He probably never left France, and the date of his death is generally given as 877. From the evidence available, it is impossible to determine whether he was a

7762: 1941:, a Polish Marx scholar, has mentioned Eriugena as one of the primary influences on Hegel's, and therefore Marx's, dialectical form. In particular, he called 4290:

the Holy Spirit and through the Holy Spirit? Daily then is Christ conceived, born, and nourished in the womb of Faith as in the womb of a most chaste mother.

5547:

MacInnis, John. "'The Harmony of All Things': Music, Soul, and Cosmos in the Writings of John Scottus Eriugena." PhD diss., Florida State University, 2014.

5476: 5300: 3914: 3190: 893:

says the tradition has no support in contemporary documents and may well have arisen from some confusion of names on the part of later historians.

7379: 5296: 5267: 5218: 4545: 4390: 2748: 7780: 6704: 860:

John broke wind. This was acceptable in Irish society but not in Frankish. The King is then said to have said "John tell me what separates a

9246: 4691:” Jahrbuch für Antike und Christentum 10 (1983) : 267–76, at 268 & 272; reprinted idem, Jean Scot Érigène, 225–49 at 227 & 239 1911:'s eclectic and confused revival thereof, has become the dominant mode of thought of scholars and even of educated people. This is because 1122:

donated to Louis a Greek manuscript of the Dionysian corpus, which was immediately given to the Abbey of Saint Denis in the care of Abbot

7833: 2013:'s humorous anecdote illustrates both the character of Eriugena and the position he occupied at the French court. The king having asked, 5456: 9166: 7755: 7277: 889:. Whether this is to be taken literally or figuratively is not clear, and some scholars think it may refer to some other Johannes. 782:

The form "Eriugena" is used by John Scotus to describe himself in one manuscript. It means "Ireland (Ériu)-born". "Scottus" in the

2095:, translated and introduced by L. Michael Harrington, Dallas medieval texts and translations 4, (Paris; Dudley, MA: Peeters, 2004) 2068:

The Voice of the Eagle. The Heart of Celtic Christianity: John Scotus Eriugena's Homily on the Prologue to the Gospel of St. John

602: 997:. In it, he seems to have advanced the doctrine that the Eucharist was merely symbolical or commemorative, an opinion for which 9161: 1919:

and had cleared the way for it, whereby the spirit of the age was ready for it, just as a ploughed field is ready for the seed.

1040: 798:, with Ireland itself being Scotia (or in the Medieval period "Scotia Major", to distinguish it from Scotia Minor, i.e. modern 1835:

as a whole, and its expression of what we might today call the phenomenological aspects of a spiritual pilgrimage, the soul's

9176: 7748: 5243: 5194: 5092: 5057: 4938: 4865: 4521: 4366: 3166: 2996: 2544: 2055: 1760:

mystical theology was greatly influenced by the work of Eriugena. His influence came to Bernard through two principal texts;

2351: 1137:. A translation of the Areopagite's writings was not likely to alter the opinion already formed as to Eriugena's orthodoxy. 9216: 9206: 5722: 5679: 3104:

Moran, Dermot, "John Scottus Eriugena", The Stanford Encyclopedia of Philosophy (Fall 2008 Edition), Edward N. Zalta (ed.)

7236: 7372: 5596: 4980: 2373: 1983: 1222:, a work which "synthesizes the philosophical accomplishments of fifteen centuries." The form of exposition is that of a 669: 1126:, who proceeded to direct a translation of the Dionysian corpus from Greek into Latin, based on this single manuscript. 743:

Eriugena is generally classified as a Neoplatonist, though he was not influenced directly by such pagan philosophers as

9171: 1908: 1716: 890: 5329: 2450: 1488: 1457: 9191: 9181: 6697: 5665: 5513: 5159: 4900: 4760: 4712: 4660: 4621: 4570: 4470: 4437: 4414: 4328: 4274: 4235: 4196: 4157: 4118: 4079: 4029: 3990: 3939: 3861: 3822: 3787: 3726: 3687: 3648: 3609: 3563: 3528: 3493: 3458: 3408: 3373: 3320: 3285: 3250: 3215: 3067: 3034: 2961: 2872: 2837: 2673: 2629: 2504: 2399: 4056: 9241: 9211: 9186: 8793: 7729: 7664: 7412: 3967: 2753:. Figuratively, present-day professors might recognize the irony in dying from the results of their students' pens. 1949:. Eriugena's systematic earned the reputation as the "Hegel of the ninth century," among German Hegelian scholars. 1730:. Jean Trouillard stated that, although he was almost exclusively dependent on Christian theological texts and the 1551:

excellence" is "beyond all things which are and which are not". By plunging into this divine nature, which is said

751:. Jean Trouillard stated that, although he was almost exclusively dependent on Christian theological texts and the 7452: 9221: 8818: 8081: 7799: 6758: 6331: 2143: 1702:

Eriugena's work is distinguished by the freedom of his speculation, and the boldness with which he works out his

1115: 3764: 3082:

Paul Rorem, 'The Early Latin Dionysius: Eriugena and Hugh of St Victor', "Modern Theology" 24:4, (2008), p. 602.

51: 9201: 8743: 7794: 7365: 6997: 6931: 6065: 5532:

From Iamblichus to Eriugena: An Investigation of the Prehistory and Evolution of the Pseudo-Dionysian Tradition

5133: 5129: 4735:

Donald F. Duclow, “Isaiah Meets the Seraph: Breaking Ranks in Dionysius and Eriugena?” (1991), reprinted idem,

1722:

Eriugena is generally classified as a neoplatonist, though was not influenced directly by such philosophers as

1363:‘known by itself or by what is above it; it is not, in so far as it cannot be comprehended by what is below it. 5125: 3753: 3091:

Paul Rorem, 'The Early Latin Dionysius: Eriugena and Hugh of St Victor', "Modern Theology" 24:4, (2008), p602.

708:, a work which "synthesizes the philosophical accomplishments of fifteen centuries". The principal concern of 8763: 8443: 7840: 7650: 7492: 6464: 3586: 2138: 196: 8859: 6956: 4598:

Shaped Mutually: the Human Self and the Incomprehensible God in Eriugena, Anselm, Aquinas, and Bonaventure”,

9196: 7818: 6690: 6521: 6432: 6108: 5443: 4403: 3892:

Theophany: The Neoplatonic Philosophy of Dionysius the Areopagite (SUNY series in ancient Greek philosophy)

1990:

period. He is generally recognized to be both the outstanding philosopher (in terms of originality) of the

677:

period. He is generally recognized to be both the outstanding philosopher (in terms of originality) of the

9231: 8718: 6441: 6281: 2651: 1783:

and a milder version of Eriugena's Neoplatonic reversion and procession but blending it further with the

595: 355: 103: 2434: 2070:, translated and introduced by Christopher Bamford, (Hudson, NY: Lindisfarne; Edinburgh: Floris, 1990) 794:", so his full name translates as "John, the Irish-born Gael". "Scotti" was the late Latin term for the 8869: 8808: 7771: 7615: 7462: 7165: 6605: 5675: 2465: 1146: 8632: 8612: 7477: 7417: 2418:

Wood, Michael (August 2022). "The voice of this funny polymath can still be heard 1,200 years later".

1133:

Eriugena's next work was a Latin translation of Dionysius the Areopagite undertaken at the request of

1051: 828:

Johannes Scotus Eriugena was educated in Ireland. He moved to France (about 845) at the invitation of

9226: 7155: 7056: 6509: 5944: 5939: 1491:, strictly speaking Eriugena argues, only the Father is ἄναρχος, since the Son and the Spirit have a 20: 4496: 3125: 3114: 2580: 8783: 7976: 7868: 7811: 7724: 7467: 7302: 7115: 6321: 6135: 5715: 1929: 1668: 1531: 1111: 705: 532: 5573:

Being and creation in the Theology of John Scottus Eriugena: an approach to a new way of thinking.

2082:, edited by John J. Contreni and Pádraig P. Ó Néill, (Firenze: SISMEL Edizioni del Galluzzo, 1997) 1671:, which maintains that the universe will eventually be restored under God's dominion. His form of 8894: 8838: 8758: 8154: 7585: 7487: 7205: 6843: 6818: 6600: 6291: 6241: 6200: 6190: 5795: 3142:

Being and Creation in the Theology of John Scottus Eriugena: an approach to a new way of thinking

2576: 1839:

through the chaos of the world, its re-ordering, and return to the One, i.e., the celestial city

1036: 841: 544: 507: 6848: 6380: 9236: 8979: 8944: 8778: 8397: 7898: 7693: 7595: 7545: 7348: 7322: 7307: 7287: 7185: 7180: 6644: 6150: 6120: 6030: 5819: 5814: 5377: 1676: 1611: 1123: 588: 258: 8813: 8773: 8733: 58: 8904: 8823: 8692: 8687: 8637: 8114: 7957: 7806: 7688: 7246: 7175: 6625: 6400: 6306: 6271: 6251: 6070: 6045: 6025: 6000: 5954: 5913: 5908: 5781: 5481: 5362: 2991:. Roy J. Deferrari, Catholic Church. Fitzwilliam, NH: Loreto Publications. pp. 126–127. 2619: 2123: 2010: 1765: 1753: 1464:), that is; without beginning, uncaused, the absolutely self-sufficient, uniquely possessing 1219: 929: 880: 538: 8949: 5400: 9080: 9050: 8999: 8677: 8562: 8492: 8282: 8257: 8237: 8217: 8174: 8139: 8021: 7915: 7312: 7282: 6946: 6813: 6798: 6721: 6492: 6410: 6365: 6326: 6035: 5995: 2322: 2118: 1757: 1743: 1331: 1206: 1188: 1107: 1099: 998: 960: 460: 242: 9065: 8597: 7447: 4801:

Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis

4785:

Welt- und Lebensanschauungen, Hervorgegangen aus Religion, Philosophie und Naturerkenntnis

1938: 1019:

Eriugena was considered orthodox by his authorities and a few years later was selected by

8: 9156: 9151: 9055: 9019: 8989: 8753: 8657: 8497: 8458: 8438: 8366: 8252: 8061: 7904: 7891: 7880: 7719: 7297: 7066: 6987: 6838: 6713: 6563: 6531: 6385: 6375: 6266: 6020: 5874: 5859: 5844: 5839: 5824: 5805: 5800: 5786: 5708: 5652: 5639: 4975: 1966: 1900: 1810: 1805: 1687: 1640: 1303:

first, the fourth to the second. The inspiration of this division comes from Augustine's

1024: 933: 845: 829: 179: 9100: 8557: 1680: 1355:

Non-being as the ineffable Godhead: All that by reason of the excellence of its nature (

430: 9130: 9070: 8682: 8622: 8592: 8507: 8502: 8371: 8267: 8164: 8144: 8104: 8046: 8011: 8006: 7850: 7671: 7610: 7560: 7535: 7442: 7150: 7022: 7002: 6871: 6833: 6763: 6743: 6526: 6459: 6231: 6205: 6180: 6175: 6160: 6055: 5834: 5790: 5628: 5587: 5344: 5290: 5261: 5212: 4539: 4484: 4384: 3908: 3184: 3103: 2925: 2917: 2364: 1970: 1784: 921: 904:; the general conditions of the time make it likely that he was a cleric and perhaps a 871:

The latter part of his life is unclear. There is a story that in 882 he was invited to

678: 576: 512: 374: 189: 8864: 8522: 8423: 4701:

Erigena, Johannes Scotus (1987). "(P.IV, 807A; P.II, 531AB; P.III, 733B; P.V, 893BC".

1493: 1007: 9060: 9045: 8934: 8798: 8738: 8672: 8667: 8662: 8583: 8552: 8532: 8418: 8376: 8356: 8272: 8232: 8207: 8096: 8066: 8016: 8001: 7502: 7482: 7437: 7135: 7041: 6966: 6620: 6590: 6311: 6296: 6185: 6130: 5969: 5899: 5894: 5771: 5519: 5509: 5249: 5239: 5200: 5190: 5165: 5155: 5098: 5088: 5063: 5053: 4944: 4934: 4906: 4896: 4871: 4861: 4808: 4766: 4756: 4718: 4708: 4666: 4656: 4627: 4617: 4576: 4566: 4527: 4517: 4466: 4443: 4433: 4372: 4362: 4334: 4324: 4280: 4270: 4241: 4231: 4202: 4192: 4163: 4153: 4124: 4114: 4085: 4075: 4035: 4025: 3996: 3986: 3945: 3935: 3896: 3867: 3857: 3828: 3818: 3793: 3783: 3732: 3722: 3693: 3683: 3654: 3644: 3615: 3605: 3569: 3559: 3534: 3524: 3499: 3489: 3464: 3454: 3414: 3404: 3379: 3369: 3326: 3316: 3291: 3281: 3256: 3246: 3221: 3211: 3172: 3162: 3063: 3040: 3030: 3002: 2992: 2967: 2957: 2929: 2878: 2868: 2843: 2833: 2742: 2669: 2625: 2540: 2500: 2395: 2128: 2088:, translated by Mary Brennan, (Notre Dame, IN: University of Notre Dame Press, 1998) 1295: 1264:

cardinally theological contradiction (God does and does not create at the same time).

1170: 964: 806: 656: 564: 527: 424: 221: 156: 111: 8879: 8788: 8617: 8607: 2108:, edited by Michael W. Herren, (Dublin: Dublin Institute for Advanced Studies, 1993) 1624: 8969: 8964: 8889: 8874: 8854: 8642: 8567: 8428: 8312: 8297: 8277: 8222: 8202: 8189: 8134: 8026: 7858: 7698: 7657: 7600: 7565: 7540: 7145: 7130: 7076: 7007: 6926: 6921: 6449: 6276: 6165: 6080: 5987: 5959: 5934: 5864: 5746: 5685: 2909: 2570: 2240: 2164: 2034: 1979: 1859: 1376: 1162: 1134: 925: 876: 857: 833: 767: 660: 502: 334: 320: 27: 9085: 8974: 8713: 8512: 7457: 1788:

Hence the ecstatic movement which bears them on towards Him... the effect of this

730:, that interweaves the structure of the human mind and reality as produced by the 9095: 8984: 8919: 8909: 8833: 8728: 8723: 8627: 8602: 8433: 8413: 8386: 8381: 8351: 8292: 8036: 7863: 7590: 7570: 6961: 6936: 6881: 6635: 6615: 6595: 6541: 6454: 6405: 6316: 6060: 6050: 5809: 5591: 4844:, (John J. O'Meara and Ludwig Bieler, eds.), Dublin: Irish University Press 1973. 2389: 2368: 1991: 1870: 1866: 1649: 1599: 1305: 1138: 1119: 1103: 1060: 497: 492: 442: 8527: 7432: 7357: 4804: 8924: 8899: 8828: 8768: 8542: 8537: 8517: 8472: 8307: 8302: 8247: 8169: 8149: 8086: 7962: 7823: 7740: 7643: 7636: 7580: 7195: 7096: 7017: 7012: 6901: 6886: 6853: 6808: 6737: 6662: 6657: 6630: 6499: 6477: 6415: 6390: 5776: 5695: 5552:

The Philosophy of John Scottus Eriugena; A Study of Idealism in the Middle Ages

5498:

The Unknown God, Negative Theology in the Platonic Tradition: Plato to Eriugena

5235:

Hildegard von Bingen's Ordo virtutum : a musical and metaphysical analysis

5186:

Hildegard von Bingen's Ordo virtutum : a musical and metaphysical analysis

4513:

Hildegard von Bingen's Ordo virtutum : a musical and metaphysical analysis

4358:

Hildegard von Bingen's Ordo virtutum : a musical and metaphysical analysis

4304:

The Philosophy of John Scottus Eriugena: A Study of Idealism in the Middle Ages

2327: 1896: 1731: 1243: 1229:

between a theologian and his pupil, and the method of reasoning is the ancient

1154: 1032: 986: 849: 837: 759: 752: 412: 384: 205: 130: 9009: 5253: 5204: 5102: 5067: 4948: 4875: 4531: 4376: 3176: 1694:

eternally, but each one will be beatified or punished in his own conscience."

1410:, as he is conceived to be the essence of all that is, yet strictly he is not 1347:

that is perceived by the senses or understood by the intellect is said to be (

959:(Migne ed., ioioB)." The Greek Fathers were Eriugena's favourites, especially 348: 9145: 9105: 9075: 9004: 8697: 8652: 8391: 8361: 8262: 8242: 8227: 8119: 8109: 7996: 7909: 7525: 7507: 7497: 7388: 7272: 6992: 6941: 6828: 6803: 6792: 6652: 6585: 6570: 6546: 6482: 6370: 6015: 5604: 5470: 5451: 5438: 5372: 4996: 3900: 2782: 2769: 1912: 1813: 1663: 466: 448: 327: 266: 7427: 6580: 5523: 5460:. Vol. 9 (11th ed.). Cambridge University Press. pp. 742–744. 5169: 5021: 4910: 4770: 4722: 4670: 4631: 4580: 4447: 4338: 4284: 4245: 4206: 4167: 4128: 4089: 4039: 4000: 3949: 3871: 3832: 3797: 3736: 3697: 3658: 3619: 3573: 3538: 3503: 3468: 3418: 3383: 3330: 3295: 3260: 3225: 3044: 3006: 2971: 2882: 2847: 1098:

At some point in the centuries before Eriugena, a legend had developed that

9090: 9029: 8939: 8748: 8408: 8212: 8051: 7991: 7703: 7327: 7317: 7071: 6982: 6911: 6876: 6536: 6236: 6155: 6095: 5608: 5233: 5184: 5082: 5047: 4928: 4855: 4803:("World and Life Views, Emerging From Religion, Philosophy and Nature") in 4511: 4356: 2133: 1924: 1827: 1607: 1603: 1567: 1218:, is arranged in five books. It has been called the "final achievement" of 980: 795: 641: 638: 522: 341: 201: 152: 115: 9014: 8803: 5564:

Rorem, Paul. "The Early Latin Dionysius: Eriugena and Hugh of St Victor."

1957: 1933:, Vol. I, "Sketch of a History of the Doctrine of the Ideal and the Real". 1606:(1225), for appearing to promote the identity of God and creation, and by 9024: 8994: 8959: 8954: 8929: 8914: 8884: 8482: 8477: 8454: 8346: 8341: 8322: 8287: 8197: 7986: 7332: 7170: 7101: 7086: 7061: 7027: 6951: 6916: 6896: 6891: 6823: 6753: 6667: 6610: 6575: 6395: 5149: 4890: 4750: 4702: 4650: 4611: 4560: 4427: 4318: 4264: 4225: 4186: 4147: 4108: 4069: 4019: 3980: 3929: 3851: 3812: 3777: 3716: 3677: 3638: 3599: 3553: 3518: 3483: 3448: 3398: 3363: 3310: 3275: 3240: 3205: 3024: 2986: 2951: 2862: 2827: 2064:, tr. I. P. Sheldon-Williams and JJ O'Meara, (Montreal: Bellarmin, 1987) 1973: 1749: 1734:, Eriugena, "reinvented the greater part of the theses of Neoplatonism." 1615: 1200: 1150: 817: 783: 664: 454: 418: 229: 7472: 6682: 2646: 2080:

Glossae divinae historiae: the Biblical glosses of John Scottus Eriugena

755:, Eriugena "reinvented the greater part of the theses of Neoplatonism". 673:

states that he "is the most significant Irish intellectual of the early

9110: 8487: 8403: 8071: 7931: 7550: 7251: 7231: 7091: 7081: 6504: 6125: 5889: 5849: 5829: 5630:

Complete List of the Editions and Translations of the Works of Eriugena

5614: 2921: 1999: 1885: 1779:

From both St. Maximus and Eriugena he borrows the Dionysian concept of

1727: 1223: 985:

The first of the works attributed to Eriugena during this period was a

976: 771: 748: 696:

He wrote a number of works, but is best known today for having written

690: 644: 517: 486: 167:

Johannes Scottus Eriugena, Johannes Scotus Erigena, Johannes Scottigena

97: 7407: 7402: 5280: 3156: 2897: 2795: 2717:, vol. John Scottus Eriugena, Oxford University Press, p. 14 1246:, who said that one cannot know and believe a thing at the same time. 274: 8646: 8332: 7926: 7422: 7292: 7200: 7190: 7160: 6360: 6301: 6210: 6140: 6085: 5949: 5929: 5766: 5731: 5403:, A History of the County of Wiltshire: Volume 3 (1956), pp. 210-231. 4796: 3890: 1916: 1712: 1707: 1619: 1311: 1230: 1028: 1003: 990: 217: 1294:

The first is God as the ground or origin of all things; the second,

9125: 8546: 8124: 8076: 7981: 7971: 7941: 7921: 7885: 7530: 7256: 7241: 7226: 7221: 7140: 6748: 6246: 6215: 6170: 6145: 6103: 6040: 6010: 5904: 5469: This article incorporates text from a publication now in the 4323:. V. E. Watts (Rev. ed.). London: Penguin Books. p. 105. 2913: 1995: 1987: 1986:

states he "is the most significant Irish intellectual of the early

1982:

called him "the most astonishing person of the ninth century". The

1723: 1499: 1226: 799: 744: 686: 674: 648: 571: 436: 379: 301: 5437:

This article incorporates text from a publication now in the

8578: 8467: 8317: 8056: 8031: 7946: 7874: 7828: 7605: 6906: 6261: 6256: 6195: 6115: 5854: 2781:

This article incorporates text from this source, which is in the

2734: 2696: 2694: 2692: 2690: 2688: 2686: 2684: 2682: 2485:

Burch, George. Early Medieval Philosophy, Kings Crown Press. 1951

1904: 1820: 1074: 1020: 937: 868:(a fool)?". John replied "Oh just a table" and the king laughed. 810: 296: 291: 2472:. Metaphysics Research Lab, Stanford University. 8 October 2023. 1422:) because God is beyond opposition, so he is more appropriately 8159: 8041: 7936: 7555: 6773: 6286: 6075: 5964: 1466: 917: 901: 897: 885: 872: 763: 714: 389: 5667:

Opera Omnia by Migne Patrologia Latina with analytical indexes

2679: 2261: 2201: 2102:, (Toronto: Pontifical Institute of Mediaeval Studies, 2005). 1077:

in 859. By the former council his arguments were described as

816:

He is not to be confused with the later, Scottish philosopher

6005: 5761: 5700: 4822: 2210: 2052:

Johannis Scotti Eriugenae Periphyseon: (De Divisione Naturae)

2019:(What separates a sot from an Irishman?), Eriugena replied, 1891: 1703: 1471: 813:

may therefore be construed as the repetitious "Irish Irish".

791: 787: 732: 682: 225: 4860:. : Catholic University of America Press. pp. 116–117. 2074:

Iohannis Scotti Eriugenae Periphyseon (De divisione naturae)

1994:

and of the whole period of Latin philosophy stretching from

766:. He also translated and made commentaries upon the work of 8129: 2313: 2307: 2284: 2278: 2246: 2222: 2216: 2193: 2187: 1039:(Gotteschalchus), whose view of predestination pre-figured 905: 652: 16:

Irish Catholic philosopher and theologian (c. 800 – c. 877)

5538:

Jeauneau, Édouard (1979). "Jean Scot Érigène et le Grec".

3154: 2569:

Freemantle, Anne, ed. (1954–1955), "John Scotus Erigena",

2304: 2243: 2213: 2170: 2167: 2100:

Eriugena's Commentary on the Dionysian Celestial Hierarchy

1277:

The Latin title refers to these four divisions of nature:

1090: 774:

with their pens, although this may rather be allegorical.

106:. Depicted as an early Benedictine monk, holding his book 2812:. Oxford: Oxford University Press. pp. 17–29, 55–63. 2301: 2292: 2255: 2207: 1063:

that do not, in fact, exist and cannot be caused by God.

66: 4737:

Masters of Learned Ignorance: Eriugena, Eckhart, Cusanus

4465:(in Latin). Amazon Digital Services LLC - KDP Print US. 3434:

Johannes Scotus Erigena: A Study in Mediaeval Philosophy

3349:

Johannes Scotus Erigena: A Study in Mediaeval Philosophy

2775:, vol. 5 (New York: Robert Appleton, 1909), 30 June 2019 1381:

Who calleth the things that are not as though they were.

62: 5087:. : Catholic University of America Press. p. 127. 5052:. : Catholic University of America Press. p. 126. 4933:. : Catholic University of America Press. p. 121. 5351:. Metaphysics Research Lab, Stanford University. 2019. 5154:. Kalamazoo: Cistercian Publications. pp. 26–27. 5416:, 1885-1900, Volume 51 Scotus by Reginald Lane-Poole. 4610:

Erigena, Johannes Scotus (1987). "P.III, 681B-682A".

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Erigena, Johannes Scotus (1987). "P.III, 684D-685A".

3060:

Enchiridion Symbolorum, The Sources of Catholic Dogma

2832:. New York: Oxford University Press. pp. 29–43. 2310: 2287: 2275: 2272: 2264: 2258: 2219: 2196: 2184: 2181: 2173: 2054:, 3 vols, edited by I. P. Sheldon-Williams, (Dublin: 4749:

Erigena, Johannes Scotus (1987). "P.IV, 771B-771D".

4559:

Erigena, Johannes Scotus (1987). "P.II, 526B-526C".

4426:

Erigena, Johannes Scotus (1987). "P.IV, 780A-780B".

4224:

Erigena, Johannes Scotus (1987). "P.II, 611B-611C".

4185:

Erigena, Johannes Scotus (1987). "P.II, 612C-612D".

4146:

Erigena, Johannes Scotus (1987). "P.II, 612A-612B".

3204:

Erigena, Johannes Scotus (1987). "P.II, 526C-527B".

2298: 2281: 2190: 1470:. The essence of God is incomprehensible, as is the 1386: 970: 883:, and was stabbed to death by his pupils with their 4107:Erigena, Johannes Scotus (1987). "P.V, 908D-909B". 4068:Erigena, Johannes Scotus (1987). "P.I, 453C-454D". 3928:Erigena, Johannes Scotus (1987). "P.I, 449A-449D". 3850:Erigena, Johannes Scotus (1987). "P.I, 444C-444D". 3676:Erigena, Johannes Scotus (1987). "P.I, 507C-508A". 2945: 2943: 2295: 2269: 2252: 2249: 2204: 2178: 1895:) all came to light at that period, namely through 1330:creature, or the creature a species of God, though 1272: 1153:(c. 858), Eriugena undertook some translation into 704:, which has been called the "final achievement" of 5540:Bulletin du Cange: Archivvm Latinitatis Medii Aevi 5084:History of Christian philosophy in the Middle Ages 5049:History of Christian philosophy in the Middle Ages 4930:History of Christian philosophy in the Middle Ages 4857:History of Christian philosophy in the Middle Ages 3436:. New York: Russell & Russell. pp. 22–23. 3351:. New York: Russell & Russell. pp. 21–22. 2539:. Collection Hermann philosophie. Paris: Hermann. 2524:. Oxford: Oxford University Press. pp. 29–37. 7387: 6440: 5485:. Vol. 5. New York: Robert Appleton Company. 5401:'House of Benedictine monks: Abbey of Malmesbury’ 5361: 2956:. New York: Oxford University Press. p. 10. 2898:"The Christian Philosophy of John Scotus Erigena" 2534: 879:, laboured there for many years, became abbot at 110:. Behind him, seen against the night-sky, are an 9143: 7770: 3979:Erigena, Johannes Scotus (1987). "P.I, 516A-B". 3637:Erigena, Johannes Scotus (1987). "P.I, 462C-D". 2940: 2861:Erigena, Johannes Scotus (1987). "P. II, 529A". 2731:Jean Scot Érigène, sa vie, son oeuvre, sa pensée 2666:Professor Borges: A Course on English Literature 1614:, Eriugena argued on behalf of something like a 5442: 5281:A. Kijewska, R. Majeran, H. Schwaetzer (2011). 4828: 4263:Erigena, Johannes Scotus (1987). "P.II, 611D". 3397:Erigena, Johannes Scotus (1987). "P.II, 526A". 3274:Erigena, Johannes Scotus (1987). "P.II, 527A". 2700: 2568: 1915:had preceded it with his overthrow of theistic 1661:Eriugena is believed to have held to a form of 1511:isolated subject. Rather, he has the idea of a 1398:) yet truly indicative, the denial is literal ( 1351:). The five modes of non-being are as follows: 663:dubbed him "the most astonishing person of the 19:"Eriugena" redirects here. For other uses, see 7516: 3776:Erigena, Johannes Scotus (1987). "P.I, 487A". 3598:Erigena, Johannes Scotus (1987). "P.I, 510D". 3552:Erigena, Johannes Scotus (1987). "P.I, 445C". 3517:Erigena, Johannes Scotus (1987). "P.I, 445A". 3362:Erigena, Johannes Scotus (1987). "P.II, 523". 3239:Erigena, Johannes Scotus (1987). "P.II, 528". 3062:. USA: Loreto Publications. pp. 127–132. 2352:Predestination: Biblical and Theological Paths 7756: 7373: 6698: 5716: 5657:Bibliography on Eriugena's Philosophical Work 5644:Bibliography on Eriugena's Philosophical Work 3482:Erigena, Johannes Scotus (1987). "P.1, 444". 3447:Erigena, Johannes Scotus (1987). "P.1, 443". 3309:Erigena, Johannes Scotus (1987). "P.I, 442". 1012: 762:(c. 735–804) as head of the Palace School at 596: 61:. Consider transferring direct quotations to 5542:. MCMLXXVII–III. Tome XLI. Leiden: EJ Brill. 3913:: CS1 maint: multiple names: authors list ( 3189:: CS1 maint: multiple names: authors list ( 3144:. Glasgow: University of Glasgow. p. 2. 2607:. New York: A Study in Mediaeval Philosophy. 2535:Trouillard, Jean; Berland, Frédéric (2014). 1969:in Dublin. John Scotus also appeared on the 5299:) CS1 maint: multiple names: authors list ( 3155:Augustine, of Hippo, Saint (2018). "V. 9". 2810:Elements of Theology, E.R. Dodds Commentary 2798:advanced some reasons for fixing this date. 2770:William Turner: "John Scotus Eriugena", in 2564: 2562: 2560: 2558: 2556: 2020: 2014: 1799: 1737: 1429: 1423: 1417: 1411: 1405: 1399: 1393: 1082: 7763: 7749: 7380: 7366: 6705: 6691: 5723: 5709: 5474: 5313: 5295:: CS1 maint: location missing publisher ( 5266:: CS1 maint: location missing publisher ( 5217:: CS1 maint: location missing publisher ( 4544:: CS1 maint: location missing publisher ( 4389:: CS1 maint: location missing publisher ( 2747:: CS1 maint: location missing publisher ( 2602: 1632:of a being is but a light radiated by the 1618:definition of nature. Lutheran theologian 954:the cry of a passionately Christian soul: 603: 589: 96: 7278:Shahab al-Din Yahya ibn Habash Suhrawardi 6712: 4974: 4968: 3210:. Montréal: Bellarmin. pp. 125–126. 3057: 2984: 2895: 2794:The nineteenth-century French historian, 2765: 2763: 2761: 2759: 5745: 5616:Eriugena: Dialectic and Ontology in the 5554:. Cambridge: Cambridge University Press. 5537: 5503: 5231: 5182: 4509: 4461:Aquinas, St. Thomas (12 December 2017). 4354: 4316: 3099: 3097: 3022: 2949: 2825: 2728: 2593:See specifically Freemantle, Anne, p 78. 2553: 2519: 2494: 2005: 1956: 7049: 5349:The Stanford Encyclopedia of Philosophy 4888: 4748: 4739:(Ashgate, Variorum, 2006), 67-83 at 76. 4700: 4648: 4609: 4558: 4460: 4425: 4262: 4223: 4184: 4145: 4106: 4067: 4017: 3978: 3927: 3849: 3810: 3775: 3714: 3675: 3636: 3597: 3551: 3516: 3481: 3446: 3396: 3361: 3308: 3273: 3238: 3203: 3139: 2860: 2807: 2470:The Stanford Encyclopedia of Philosophy 2439:The Stanford Encyclopedia of Philosophy 2037:. Feast: (at Malmesbury), 28 January." 1180: 9144: 8764:Wilhelm Emmanuel Freiherr von Ketteler 6224: 5381:(Garden City: Doubleday, 1955), p. 56. 5151:The Mystical Theology of Saint Bernard 5147: 5143: 5141: 5080: 5045: 4926: 4853: 3895:. State University of New York Press. 3888: 2756: 2387: 916:Eriugena's work is largely based upon 840:(735–804), the leading scholar of the 102:Stained glass window in the chapel of 7744: 7361: 6686: 5704: 5585: 5508:. New York: Oxford University Press. 4301: 3342: 3340: 3135: 3133: 3094: 3029:. New York: Oxford University Press. 3018: 3016: 2896:Pittenger, W. Norman (October 1944). 2821: 2819: 2706: 2617: 2579:, Houghton Mifflin Company, pp. 2481: 2479: 2432: 2326: 2056:Dublin Institute for Advanced Studies 1341: 1006:. An English translation survives as 52:too many or overly lengthy quotations 7151:Ikhwan al-Safa' (Brethren of Purity) 5680:Prosopography of Anglo-Saxon England 5014: 4895:. Montréal: Bellarmin. p. 271. 4892:Periphyseon = The division of nature 4752:Periphyseon = The division of nature 4704:Periphyseon = The division of nature 4652:Periphyseon = The division of nature 4613:Periphyseon = The division of nature 4562:Periphyseon = The division of nature 4429:Periphyseon = The division of nature 4266:Periphyseon = The division of nature 4227:Periphyseon = The division of nature 4188:Periphyseon = The division of nature 4149:Periphyseon = The division of nature 4110:Periphyseon = The division of nature 4071:Periphyseon = The division of nature 4021:Periphyseon = The division of nature 3982:Periphyseon = The division of nature 3931:Periphyseon = The division of nature 3853:Periphyseon = The division of nature 3814:Periphyseon = The division of nature 3779:Periphyseon = The division of nature 3718:Periphyseon = The division of nature 3679:Periphyseon = The division of nature 3640:Periphyseon = The division of nature 3601:Periphyseon = The division of nature 3555:Periphyseon = The division of nature 3520:Periphyseon = The division of nature 3485:Periphyseon = The division of nature 3450:Periphyseon = The division of nature 3431: 3400:Periphyseon = The division of nature 3365:Periphyseon = The division of nature 3346: 3312:Periphyseon = The division of nature 3277:Periphyseon = The division of nature 3242:Periphyseon = The division of nature 3207:Periphyseon = The division of nature 2867:. Montréal: Bellarmin. p. 128. 2864:Periphyseon = The division of nature 2712: 2417: 2413: 2411: 2062:Periphyseon (The Division of Nature) 2016:Quid distat inter sottum et Scottum? 1976:note, in use between 1976 and 1992. 1876: 1675:however is fairly unique. It is not 1590: 1537: 1505: 1451: 1193: 34: 9247:Writers from the Carolingian Empire 5597:Stanford Encyclopedia of Philosophy 5337: 5138: 2668:(New Directions Publishing, 2013), 2497:De divisione naturae: libri quinque 2374:Stanford Encyclopedia of Philosophy 1984:Stanford Encyclopedia of Philosophy 1853: 670:Stanford Encyclopedia of Philosophy 13: 5687:John Scotus and "John the Sophist" 5490: 5475:Herbermann, Charles, ed. (1909). " 5446:; Mitchell, John Malcolm (1911). " 4840:O'Meara, John J., "Introduction", 3337: 3130: 3013: 2816: 2644: 2476: 2328:[joˈannesˈskotuseˈridʒena] 2106:Iohannis Scotti Erivgenae: Carmina 1110:, was the same person as both the 1106:and patron saint of the important 1052:Augustine's view of predestination 273: 14: 9258: 9167:9th-century Christian theologians 5579: 5332:The History Of Western Philosophy 4889:Erigena, Johannes Scotus (1987). 4649:Erigena, Johannes Scotus (1987). 4018:Erigena, Johannes Scotus (1987). 2495:Erigenae, Johannis Scoti (1838). 2453:The History Of Western Philosophy 2408: 2394:. Dalcassian Publishing Company. 2362: 2086:Treatise on divine predestination 1387:Cataphatic and apophatic theology 1268:lived human life assenting to it. 995:On the Body and Blood of the Lord 971:On the Body and Blood of the Lord 853:that he wrote his various works. 9124: 7665:De mirabilibus sacrae scripturae 5464: 5430: 5414:Dictionary of National Biography 5406: 5393: 5384: 5355: 5323: 5307: 5274: 5225: 5176: 5119: 5109: 5074: 5039: 4689:Érigène et la naissance du sens, 2776: 2239: 2163: 1656: 1273:The fourfold divisions of nature 570: 558: 39: 8082:Pseudo-Dionysius the Areopagite 6759:Pseudo-Dionysius the Areopagite 6332:Pseudo-Dionysius the Areopagite 5670:, EU: Documenta Catholica omnia 4989: 4955: 4920: 4882: 4847: 4834: 4790: 4777: 4742: 4729: 4694: 4681: 4642: 4603: 4590: 4552: 4503: 4454: 4419: 4408: 4397: 4348: 4310: 4295: 4256: 4217: 4178: 4139: 4100: 4061: 4050: 4011: 3972: 3960: 3921: 3882: 3843: 3804: 3769: 3758: 3747: 3708: 3669: 3630: 3591: 3580: 3545: 3510: 3475: 3440: 3425: 3390: 3355: 3302: 3267: 3232: 3197: 3148: 3108: 3085: 3076: 3051: 2978: 2889: 2854: 2801: 2788: 2722: 2659: 2638: 2611: 2596: 2587: 2528: 2513: 2488: 2391:Testament of Some Former Things 2388:Curtin, D. P. (17 March 2022). 2144:Pseudo-Dionysius the Areopagite 2045: 1965:Eriugena gives his name to the 1116:Pseudo-Dionysius the Areopagite 1087:("an invention of the devil"). 926:Pseudo-Dionysius the Areopagite 768:Pseudo Dionysius the Areopagite 700:("The Division of Nature"), or 7795:History of the Catholic Church 6932:Petrus Peregrinus de Maricourt 5730: 5696:A book on Eriugena at Evertype 5238:. Abingdon, Oxon. p. 79. 5189:. Abingdon, Oxon. p. 26. 4516:. Abingdon, Oxon. p. 36. 4361:. Abingdon, Oxon. p. 31. 2458: 2444: 2426: 2381: 2356: 2345: 2232: 2156: 1: 9162:9th-century Christian mystics 8444:Giovanni Pico della Mirandola 7841:History of Christian theology 7651:Collectio canonum Hibernensis 7389:Hiberno-Latin culture to 1169 6465:Giovanni Pico della Mirandola 5605:Works by John Scotus Eriugena 5586:Moran, Dermot; Guiu, Adrian. 5232:Gardiner, Michael C. (2019). 5183:Gardiner, Michael C. (2019). 4813:Theologische Literaturzeitung 4510:Gardiner, Michael C. (2019). 4355:Gardiner, Michael C. (2019). 4320:The Consolation of Philosophy 2988:The sources of Catholic dogma 2737:; Mont César, pp. 252–53 2338: 2139:Neoplatonism and Christianity 1764:i) Eriugena's translation of 1357:per excellentiam suae naturae 1290:Not creating and not created. 1114:mentioned in Acts 17.34, and 631: 145: 141: 9177:9th-century writers in Latin 7772:History of Catholic theology 3058:Denzinger, Heinrich (1954). 2985:Denzinger, Heinrich (2010). 2618:Byron, Mark (19 June 2014). 1697: 1643:summarized the matter thus: 1438: 7: 9217:Irish expatriates in France 4985:. Image Books. p. 135. 3889:David., Perl, Eric (2007). 3140:Sushkov, Sergei N. (2015). 2701:Adamson & Mitchell 1911 2652:Online Etymology Dictionary 2112: 1748:Within the twelfth-century 1482: 1029:doctrine of liberty of will 911: 685:philosophy stretching from 681:and of the whole period of 356:Libri Quattuor Sententiarum 104:Emmanuel College, Cambridge 10: 9263: 8870:Pierre Teilhard de Chardin 8860:Reginald Garrigou-Lagrange 8145:Transubstantiation dispute 7616:Virgilius Maro Grammaticus 7463:Laidcenn mac Buith Bannaig 5571:Sushkov, Sergei N (2015). 5561:. Oxford: Clarendon Press. 5504:Carabine, Deirdre (2000). 5496:Carabine, Deirdre (1995). 5423: 3023:Carabine, Deirdre (2000). 2950:Carabine, Deirdre (2000). 2826:Carabine, Deirdre (2000). 1857: 1803: 1758:St. Bernard of Clairvaux's 1741: 1532:Object-Orientated-Ontology 1416:(of which the contrary is 1186: 1061:Evil and sin are negations 1045:De Divina Praedestinatione 1014:De Divina Praedestinatione 974: 25: 18: 9172:9th-century Irish writers 9119: 9038: 8847: 8706: 8576: 8452: 8331: 8188: 8095: 7955: 7849: 7787: 7778: 7712: 7681: 7628: 7395: 7345: 7265: 7237:Abu l-Barakat al-Baghdadi 7214: 7186:Abu Sulayman al-Sijistani 7146:Abu Bakr al-Razi (Rhazes) 7123: 7114: 7057:Isaac Israeli ben Solomon 7040: 6975: 6862: 6782: 6729: 6720: 6643: 6562: 6555: 6491: 6431: 6424: 6348: 6094: 5986: 5940:Metrodorus of Stratonicea 5922: 5882: 5873: 5754: 5738: 5500:. Louvain: Peeters Press. 5367:Gesta pontificum Anglorum 5285:. Lublin. pp. 59–72. 5022:"Johannes Scotus Erigena" 4783:Weinstein, Max Bernhard. 4317:Boethius, Ancius (1999). 2772:The Catholic Encyclopedia 2537:Jean Scot Érigène: études 1952: 1792:is to make him who loves 1766:St. Maximus the Confessor 1287:Created and not creating. 1281:Creating and not created. 1212:On the Division of Nature 930:St. Maximus the Confessor 248: 236: 211: 195: 185: 175: 171: 163: 137: 123: 95: 88: 21:Eriugena (disambiguation) 9192:Augustinian philosophers 9182:9th-century philosophers 8784:Matthias Joseph Scheeben 7977:Athanasius of Alexandria 7869:First Epistle of Clement 7730:Hiberno-Latin after 1169 7725:Hiberno-Scottish mission 7468:Laurentius of Echternach 7453:Gilla Críst Ua Máel Eóin 7303:Abd al-Latif al-Baghdadi 7196:Ibn al-Haytham (Alhazen) 7131:Jabir ibn Hayyan (Geber) 6136:Eustathius of Cappadocia 5448:Erigena, Johannes Scotus 5316:Main Currents of Marxism 5148:Gilson, Étienne (1990). 5081:Gilson, Étienne (2019). 5046:Gilson, Étienne (2019). 4927:Gilson, Étienne (2019). 4854:Gilson, Étienne (2019). 2149: 2040: 1930:Parerga and Paralipomena 1800:St. Hildegard von Bingen 1794:fiat totum in toto amato 1754:William of Saint-Thierry 1738:St. Bernard of Clairvaux 1669:universal reconciliation 1639:Historian of philosophy 1112:Dionysius the Areopagite 856:Whilst eating with King 786:was the Latin term for " 533:Protestant scholasticism 243:Four divisions of nature 59:summarize the quotations 26:Not to be confused with 9242:Scholastic philosophers 9212:Irish biblical scholars 9207:Greek–Latin translators 9187:9th-century translators 8895:Dietrich von Hildebrand 8759:Giovanni Maria Cornoldi 8633:Jacques-Bénigne Bossuet 8613:Mary of Jesus of Ágreda 8155:Paulinus II of Aquileia 8150:Predestination disputes 7586:Blessed Marianus Scotus 7488:Muirchu moccu Machtheni 7478:Manchán of Min Droichit 7418:Cenn Fáelad mac Aillila 7166:Abu Ya'qub al-Sijistani 7161:Al-Farabi (Alpharabius) 6844:Dominicus Gundissalinus 6819:Richard of Saint Victor 6201:Gaius Marius Victorinus 5796:Demetrius of Amphipolis 5588:"John Scottus Eriugena" 5530:Gersh, Stephen (1978). 5457:Encyclopædia Britannica 5345:"John Scottus Eriugena" 4981:A History of Philosophy 4755:. Montréal: Bellarmin. 4707:. Montréal: Bellarmin. 4655:. Montréal: Bellarmin. 4616:. Montréal: Bellarmin. 4565:. Montréal: Bellarmin. 4432:. Montréal: Bellarmin. 4302:Moran, Dermott (1989). 4269:. Montréal: Bellarmin. 4230:. Montréal: Bellarmin. 4191:. Montréal: Bellarmin. 4152:. Montréal: Bellarmin. 4113:. Montréal: Bellarmin. 4074:. Montréal: Bellarmin. 4024:. Montréal: Bellarmin. 3985:. Montréal: Bellarmin. 3934:. Montréal: Bellarmin. 3856:. Montréal: Bellarmin. 3817:. Montréal: Bellarmin. 3782:. Montréal: Bellarmin. 3721:. Montréal: Bellarmin. 3682:. Montréal: Bellarmin. 3643:. Montréal: Bellarmin. 3604:. Montréal: Bellarmin. 3558:. Montréal: Bellarmin. 3523:. Montréal: Bellarmin. 3488:. Montréal: Bellarmin. 3453:. Montréal: Bellarmin. 3403:. Montréal: Bellarmin. 3368:. Montréal: Bellarmin. 3315:. Montréal: Bellarmin. 3280:. Montréal: Bellarmin. 3245:. Montréal: Bellarmin. 2902:The Journal of Religion 2715:Great Medieval Thinkers 2577:The Mentor Philosophers 2466:"John Scottus Eriugena" 2435:"John Scottus Eriugena" 2365:"John Scottus Eriugena" 1947:Phenomenology of Spirit 1945:a prototype of Hegel's 1081:("Irish porridge") and 842:Carolingian Renaissance 823: 777: 637: – c. 877) was an 620:Johannes Scotus Erigena 545:Protoscholastic writing 469:("Doctor Scholasticus") 427:("Doctor Invincibilis") 9222:Irish writers in Latin 9131:Catholicism portal 8980:Hans Urs von Balthasar 8779:Tommaso Maria Zigliara 8719:Félicité de La Mennais 8398:The Cloud of Unknowing 7899:The Shepherd of Hermas 7694:Gospels of Mael Brigte 7596:Martianus Hiberniensis 7546:Colman nepos Cracavist 7349:Renaissance philosophy 7323:Qutb al-Din al-Shirazi 7308:Athir al-Din al-Abhari 5820:Lastheneia of Mantinea 5815:Hestiaeus of Perinthus 5575:University of Glasgow. 5557:O'Meara, John (2002). 5550:Moran, Dermot (1989). 5378:The Wandering Scholars 5314:Kołakowski, L (1976), 5026:Notable Names Database 4961:John Scotus Eriugena, 2433:Moran, Dermot (2019), 2021: 2015: 1962: 1936: 1677:Christian Universalism 1654: 1612:Max Bernhard Weinstein 1610:in 1585. According to 1588: 1578: 1562: 1527: 1430: 1424: 1418: 1412: 1406: 1400: 1394: 1322: 1145:At the request of the 1083: 1041:the Calvinist position 961:Gregory the Theologian 946: 922:St. Augustine of Hippo 577:Catholicism portal 445:("Doctor Universalis") 278: 9202:Catholic philosophers 8905:Marie-Dominique Chenu 8824:Marie-Joseph Lagrange 8809:Désiré-Joseph Mercier 8693:Clement Mary Hofbauer 8688:Johann Michael Sailer 8115:Maximus the Confessor 7807:History of the papacy 7689:Antiphonary of Bangor 7413:Augustinus Hibernicus 7247:Ayn al-Quzat Hamadani 7242:Ibn Bajjah (Avempace) 6714:Medieval philosophers 6626:Nicholas Wolterstorff 6401:Theodoric of Freiberg 6071:Clement of Alexandria 6001:Eudorus of Alexandria 5955:Aeschines of Neapolis 5506:John Scottus Eriugena 5482:Catholic Encyclopedia 5363:William of Malmesbury 3026:John Scottus Eriugena 2953:John Scottus Eriugena 2829:John Scottus Eriugena 2621:Ezra Pound's Eriugena 2522:John Scottus Eriugena 2124:Ignatian spirituality 2011:William of Malmesbury 2006:William of Malmesbury 1961:Scotus on the £5 note 1960: 1880: 1645: 1583: 1573: 1557: 1522: 1317: 1284:Created and creating. 1254:De Divisione Naturae: 1171:St. Maximus Confessor 942: 565:Philosophy portal 539:Problem of universals 457:("Doctor Seraphicus") 277: 9081:Raniero Cantalamessa 9051:Alice von Hildebrand 9000:Edward Schillebeeckx 8678:Maria Gaetana Agnesi 8563:Lawrence of Brindisi 8493:Francisco de Vitoria 8283:Beatrice of Nazareth 8258:Hugh of Saint Victor 8238:Bernard of Clairvaux 8218:Anselm of Canterbury 8180:John Scotus Eriugena 8175:Paschasius Radbertus 8022:Gregory of Nazianzus 7916:Epistle to Diognetus 7576:John Scotus Eriugena 7313:Nasir al-Din al-Tusi 7283:Fakhr al-Din al-Razi 7257:Ibn Rushd (Averroes) 7232:Al-Ghazali (Algazel) 6947:Godfrey of Fontaines 6849:Gilbert de la Porrée 6814:Hugh of Saint Victor 6799:Anselm of Canterbury 6769:John Scotus Eriugena 6411:Berthold of Moosburg 6356:John Scotus Eriugena 6327:David the Invincible 6036:Alexander Peloplaton 5477:John Scotus Eriugena 4976:Copleston, Frederick 4963:De Divisione Naturae 4842:The Mind of Eriugena 4829:Freemantle 1954–1955 3432:Bett, Henry (1964). 3347:Bett, Henry (1964). 2729:Cappuyns, M (1933), 2605:John Scottus Erigena 2420:BBC History Magazine 2323:ecclesiastical Latin 2119:Dialectical theology 1943:De Divisione Naturae 1773:De Divisione Naturae 1744:Bernard of Clairvaux 1596:De Divisione Naturae 1544:De Divisione Naturae 1377:St. Paul the Apostle 1207:De Divisione Naturae 1189:De divisione naturae 1182:De Divisione Naturae 1163:St. Gregory of Nyssa 1158:Christian theology. 1108:Abbey of Saint-Denis 1093:Corpus Areopagiticum 1031:against the extreme 1008:The Book of Ratramn. 951:De Divisione Naturae 710:De Divisione Naturae 698:De Divisione Naturae 616:John Scotus Eriugena 461:Anselm of Canterbury 415:("Doctor Angelicus") 395:John Scotus Eriugena 108:De Divisione Naturae 90:John Scotus Eriugena 9197:Carolingian dynasty 9056:Carlo Maria Martini 9020:Johann Baptist Metz 8990:Frederick Copleston 8814:Friedrich von Hügel 8774:Joseph Hergenröther 8754:Gaetano Sanseverino 8734:Ignaz von Döllinger 8658:Nicolas Malebranche 8498:Thomas of Villanova 8459:Counter-Reformation 8439:Girolamo Savonarola 8253:Hildegard of Bingen 8062:Cyril of Alexandria 7905:Aristides of Athens 7892:Epistle of Barnabas 7881:Ignatius of Antioch 7819:Ecumenical councils 7720:Celtic Christianity 7222:Ibn Sina (Avicenna) 7141:Al-Kindi (Alkindus) 7067:Solomon ibn Gabirol 6988:Marsilius of Inghen 6839:Bernard of Chartres 6532:Ralph Waldo Emerson 6006:Philo of Alexandria 5845:Menedemus of Pyrrha 5840:Heraclides Ponticus 5825:Timolaus of Cyzicus 5801:Euaeon of Lampsacus 5330:Russell, Bertrand. 4415:1 Corinthians 6:2-4 2932:– via JSTOR. 2713:Caribine, Deirdre, 2603:Henry Bett (1964). 2451:Russell, Bertrand. 1967:John Scottus School 1806:Hildegard of Bingen 1650:tongue in his cheek 1641:Frederick Copleston 1598:was condemned by a 1175:Ambigua ad Iohannem 1167:De hominis opificio 1161:He also translated 1091:Translation of the 1025:archbishop of Reims 1004:Ratramnus of Corbie 934:Cappadocian Fathers 628:John the Irish-born 463:("Doctor Marianus") 439:("The Commentator") 421:("Doctor Subtilis") 180:Medieval philosophy 9232:Irish philosophers 9071:Alasdair MacIntyre 8950:Nouvelle théologie 8839:Thérèse of Lisieux 8683:Alfonso Muzzarelli 8623:Jean-Jacques Olier 8593:Tommaso Campanella 8508:Francisco de Osuna 8503:Ignatius of Loyola 8372:Catherine of Siena 8268:Robert Grosseteste 8165:Benedict of Aniane 8105:Isidore of Seville 8047:Augustine of Hippo 8012:Cyril of Jerusalem 8007:Hilary of Poitiers 7672:Proverbia Grecorum 7611:Virgil of Salzburg 7561:Donatus of Fiesole 7536:Clement of Ireland 7443:Finnian of Moville 7023:Lambertus de Monte 7003:Francesc Eiximenis 6872:Robert Grosseteste 6834:Alexander of Hales 6764:Isidore of Seville 6744:Augustine of Hippo 6527:Emanuel Swedenborg 6460:Cristoforo Landino 6442:Florentine Academy 6232:Plutarch of Athens 6181:Eusebius of Myndus 6176:Maximus of Ephesus 6161:Theodorus of Asine 6056:Numenius of Apamea 5835:Axiothea of Phlius 5791:Erastus of Scepsis 4687:Jean Trouillard, “ 4057:1 Corinthians 1:30 3115:Freemantle, Anne. 1963: 1848:celestem Ierusalem 1342:Modes of non-being 1298:ideas or forms as 1244:St. Thomas Aquinas 1220:ancient philosophy 864:(Irishman) from a 712:is to unfold from 706:ancient philosophy 513:Islamic philosophy 433:("Doctor Eximius") 375:Augustine of Hippo 279: 190:Western philosophy 127:5 November, c. 815 9139: 9138: 9066:Gustavo Gutiérrez 9061:Pope Benedict XVI 9046:Pope John Paul II 8945:Josemaría Escrivá 8935:Henri Daniel-Rops 8819:Vladimir Solovyov 8799:Neo-scholasticism 8739:John Henry Newman 8673:Louis de Montfort 8668:Alphonsus Liguori 8663:Giambattista Vico 8598:Pierre de Bérulle 8584:French Revolution 8553:Robert Bellarmine 8533:John of the Cross 8419:Julian of Norwich 8377:Bridget of Sweden 8367:John of Ruusbroec 8357:William of Ockham 8273:Francis of Assisi 8263:Dominic de Guzmán 8233:Decretum Gratiani 8208:Berengar of Tours 8097:Early Middle Ages 8067:Peter Chrysologus 8017:Basil of Caesarea 8002:Ephrem the Syrian 7942:Antipope Novatian 7738: 7737: 7624: 7623: 7503:Ruben of Dairinis 7483:Mo Sinu moccu Min 7448:Fintán of Taghmon 7438:Diarmaid the Just 7355: 7354: 7341: 7340: 7110: 7109: 7036: 7035: 6967:William of Ockham 6680: 6679: 6676: 6675: 6621:Peter van Inwagen 6591:Roderick Chisholm 6517: 6516: 6473: 6472: 6344: 6343: 6340: 6339: 6186:Priscus of Epirus 5988:Middle Platonists 5982: 5981: 5978: 5977: 5970:Dio of Alexandria 5895:Diocles of Cnidus 5245:978-1-138-28858-4 5196:978-1-138-28858-4 5094:978-0-8132-3196-9 5059:978-0-8132-3196-9 4940:978-0-8132-3196-9 4867:978-0-8132-3196-9 4809:Adolf von Harnack 4596:Wayne J. Hankey. 4523:978-1-138-28858-4 4368:978-1-138-28858-4 3168:978-1-4209-5689-4 3117:The Age of Belief 2998:978-1-930278-22-6 2645:Harper, Douglas. 2624:. A&C Black. 2572:The Age of Belief 2546:978-2-7056-8827-1 2520:Carabine (2000). 2129:Mystical theology 1939:Leszek Kołakowski 1877:Modern philosophy 1865:thought, between 1636:, which is God." 1591:Alleged pantheism 1538:Learned ignorance 1506:Intersubjectivity 1452:The nature of God 1332:Gregory Nazianzen 1194:Scope of the work 1084:commentum diaboli 1033:predestinarianism 999:Berengar of Tours 844:, as head of the 807:Jorge Luis Borges 657:Early Middle Ages 613: 612: 528:Neo-scholasticism 508:Catholic theology 425:William of Ockham 252: 251: 222:Intersubjectivity 157:Kingdom of Wessex 112:Irish Round Tower 84: 83: 9254: 9227:Irish male poets 9129: 9128: 8970:Emmanuel Mounier 8965:Bernard Lonergan 8890:Georges Bernanos 8875:Jacques Maritain 8855:G. K. Chesterton 8744:Henri Lacordaire 8643:Cornelius Jansen 8638:François Fénelon 8568:Francis de Sales 8558:Francisco Suárez 8429:Nicholas of Cusa 8313:Siger of Brabant 8298:Boetius of Dacia 8278:Anthony of Padua 8223:Joachim of Fiore 8203:Gregory of Narek 8190:High Middle Ages 8135:John of Damascus 8027:Gregory of Nyssa 7765: 7758: 7751: 7742: 7741: 7699:Reichenau Primer 7658:Hisperica Famina 7601:Sedulius Scottus 7541:Coelius Sedulius 7514: 7513: 7382: 7375: 7368: 7359: 7358: 7121: 7120: 7077:Abraham ibn Daud 7047: 7046: 7008:Nicholas of Cusa 6998:Albert of Saxony 6927:Boetius of Dacia 6922:Siger of Brabant 6727: 6726: 6707: 6700: 6693: 6684: 6683: 6560: 6559: 6438: 6437: 6429: 6428: 6277:Ammonius Hermiae 6222: 6221: 6081:Origen the Pagan 5960:Philo of Larissa 5935:Hagnon of Tarsus 5880: 5879: 5865:Crates of Athens 5752: 5751: 5743: 5742: 5725: 5718: 5711: 5702: 5701: 5691: 5671: 5660: 5647: 5634: 5623: 5601: 5592:Zalta, Edward N. 5543: 5534:. Leiden: Brill. 5527: 5486: 5468: 5467: 5461: 5436: 5434: 5433: 5417: 5410: 5404: 5397: 5391: 5388: 5382: 5370: 5359: 5353: 5352: 5341: 5335: 5327: 5321: 5319: 5311: 5305: 5304: 5294: 5286: 5283:Eriugena Cusanus 5278: 5272: 5271: 5265: 5257: 5229: 5223: 5222: 5216: 5208: 5180: 5174: 5173: 5145: 5136: 5123: 5117: 5113: 5107: 5106: 5078: 5072: 5071: 5043: 5037: 5035: 5034: 5032: 5018: 5012: 5011: 5009: 5007: 4993: 4987: 4986: 4972: 4966: 4959: 4953: 4952: 4924: 4918: 4917: 4886: 4880: 4879: 4851: 4845: 4838: 4832: 4826: 4820: 4794: 4788: 4781: 4775: 4774: 4746: 4740: 4733: 4727: 4726: 4698: 4692: 4685: 4679: 4678: 4646: 4640: 4639: 4607: 4601: 4594: 4588: 4587: 4556: 4550: 4549: 4543: 4535: 4507: 4501: 4500: 4494: 4490: 4488: 4480: 4463:Summa Theologiae 4458: 4452: 4451: 4423: 4417: 4412: 4406: 4401: 4395: 4394: 4388: 4380: 4352: 4346: 4345: 4314: 4308: 4307: 4299: 4293: 4292: 4260: 4254: 4253: 4221: 4215: 4214: 4182: 4176: 4175: 4143: 4137: 4136: 4104: 4098: 4097: 4065: 4059: 4054: 4048: 4047: 4015: 4009: 4008: 3976: 3970: 3964: 3958: 3957: 3925: 3919: 3918: 3912: 3904: 3886: 3880: 3879: 3847: 3841: 3840: 3808: 3802: 3801: 3773: 3767: 3762: 3756: 3751: 3745: 3744: 3712: 3706: 3705: 3673: 3667: 3666: 3634: 3628: 3627: 3595: 3589: 3584: 3578: 3577: 3549: 3543: 3542: 3514: 3508: 3507: 3479: 3473: 3472: 3444: 3438: 3437: 3429: 3423: 3422: 3394: 3388: 3387: 3359: 3353: 3352: 3344: 3335: 3334: 3306: 3300: 3299: 3271: 3265: 3264: 3236: 3230: 3229: 3201: 3195: 3194: 3188: 3180: 3152: 3146: 3145: 3137: 3128: 3112: 3106: 3101: 3092: 3089: 3083: 3080: 3074: 3073: 3055: 3049: 3048: 3020: 3011: 3010: 2982: 2976: 2975: 2947: 2938: 2937: 2893: 2887: 2886: 2858: 2852: 2851: 2823: 2814: 2813: 2808:Proclus (1963). 2805: 2799: 2792: 2786: 2780: 2779: 2767: 2754: 2752: 2746: 2738: 2726: 2720: 2718: 2710: 2704: 2698: 2677: 2663: 2657: 2656: 2642: 2636: 2635: 2615: 2609: 2608: 2600: 2594: 2591: 2585: 2583: 2566: 2551: 2550: 2532: 2526: 2525: 2517: 2511: 2510: 2492: 2486: 2483: 2474: 2473: 2462: 2456: 2448: 2442: 2441: 2430: 2424: 2423: 2415: 2406: 2405: 2385: 2379: 2378: 2369:Zalta, Edward N. 2360: 2354: 2349: 2332: 2330: 2320: 2319: 2316: 2315: 2312: 2309: 2306: 2303: 2300: 2297: 2294: 2290: 2289: 2286: 2283: 2280: 2277: 2274: 2271: 2267: 2266: 2263: 2260: 2257: 2254: 2251: 2248: 2245: 2236: 2230: 2229: 2228: 2225: 2224: 2221: 2218: 2215: 2212: 2209: 2206: 2203: 2199: 2198: 2195: 2192: 2189: 2186: 2183: 2180: 2176: 2175: 2172: 2169: 2160: 2035:Cassian of Imola 2024: 2018: 1980:Bertrand Russell 1934: 1860:Nicholas of Cusa 1854:Nicholas of Cusa 1750:Cistercian Order 1433: 1427: 1421: 1415: 1409: 1403: 1397: 1135:Charles the Bald 1086: 1027:, to defend the 989:treatise on the 877:Alfred the Great 858:Charles the Bald 834:Charles the Bald 818:John Duns Scotus 661:Bertrand Russell 636: 633: 618:, also known as 605: 598: 591: 575: 574: 563: 562: 561: 503:Franciscan Order 431:Francisco Suárez 335:Summa Grammatica 321:Summa Theologica 254: 253: 164:Other names 147: 143: 100: 86: 85: 79: 76: 70: 43: 42: 35: 28:John Duns Scotus 9262: 9261: 9257: 9256: 9255: 9253: 9252: 9251: 9142: 9141: 9140: 9135: 9123: 9115: 9096:Jean-Luc Marion 9034: 8985:Marcel Lefebvre 8910:Romano Guardini 8865:Joseph Maréchal 8843: 8834:Maurice Blondel 8729:Antonio Rosmini 8724:Luigi Taparelli 8702: 8628:Louis Thomassin 8603:Pierre Gassendi 8586: 8582: 8572: 8523:Teresa of Ávila 8461: 8457: 8448: 8434:Marsilio Ficino 8424:Thomas à Kempis 8414:Devotio Moderna 8387:Johannes Tauler 8382:Meister Eckhart 8352:Dante Alighieri 8327: 8293:Albertus Magnus 8184: 8091: 8037:John Chrysostom 7965: 7961: 7951: 7864:Clement of Rome 7845: 7783: 7774: 7769: 7739: 7734: 7708: 7677: 7620: 7591:Marianus Scotus 7571:Hibernicus exul 7518: 7512: 7391: 7386: 7356: 7351: 7337: 7261: 7210: 7156:Matta ibn Yunus 7106: 7032: 6971: 6962:Petrus Aureolus 6937:Meister Eckhart 6882:Albertus Magnus 6864: 6858: 6784: 6778: 6716: 6711: 6681: 6672: 6639: 6636:Edward N. Zalta 6616:Alvin Plantinga 6596:Michael Dummett 6551: 6542:Bernard Bolzano 6513: 6487: 6469: 6455:Marsilio Ficino 6420: 6406:Meister Eckhart 6336: 6317:John Philoponus 6220: 6090: 6061:Ammonius Saccas 6051:Maximus of Tyre 5974: 5918: 5869: 5810:Python of Aenus 5734: 5729: 5684: 5664: 5651: 5638: 5627: 5613: 5582: 5566:Modern Theology 5516: 5493: 5491:Further reading 5465: 5444:Adamson, Robert 5431: 5429: 5426: 5421: 5420: 5411: 5407: 5398: 5394: 5389: 5385: 5360: 5356: 5343: 5342: 5338: 5328: 5324: 5312: 5308: 5288: 5287: 5279: 5275: 5259: 5258: 5246: 5230: 5226: 5210: 5209: 5197: 5181: 5177: 5162: 5146: 5139: 5124: 5120: 5114: 5110: 5095: 5079: 5075: 5060: 5044: 5040: 5030: 5028: 5020: 5019: 5015: 5005: 5003: 4997:"Apocatastasis" 4995: 4994: 4990: 4973: 4969: 4960: 4956: 4941: 4925: 4921: 4903: 4887: 4883: 4868: 4852: 4848: 4839: 4835: 4827: 4823: 4795: 4791: 4782: 4778: 4763: 4747: 4743: 4734: 4730: 4715: 4699: 4695: 4686: 4682: 4663: 4647: 4643: 4624: 4608: 4604: 4595: 4591: 4573: 4557: 4553: 4537: 4536: 4524: 4508: 4504: 4492: 4491: 4482: 4481: 4473: 4459: 4455: 4440: 4424: 4420: 4413: 4409: 4402: 4398: 4382: 4381: 4369: 4353: 4349: 4331: 4315: 4311: 4300: 4296: 4277: 4261: 4257: 4238: 4222: 4218: 4199: 4183: 4179: 4160: 4144: 4140: 4121: 4105: 4101: 4082: 4066: 4062: 4055: 4051: 4032: 4016: 4012: 3993: 3977: 3973: 3965: 3961: 3942: 3926: 3922: 3906: 3905: 3887: 3883: 3864: 3848: 3844: 3825: 3809: 3805: 3790: 3774: 3770: 3763: 3759: 3752: 3748: 3729: 3713: 3709: 3690: 3674: 3670: 3651: 3635: 3631: 3612: 3596: 3592: 3585: 3581: 3566: 3550: 3546: 3531: 3515: 3511: 3496: 3480: 3476: 3461: 3445: 3441: 3430: 3426: 3411: 3395: 3391: 3376: 3360: 3356: 3345: 3338: 3323: 3307: 3303: 3288: 3272: 3268: 3253: 3237: 3233: 3218: 3202: 3198: 3182: 3181: 3169: 3158:The City of God 3153: 3149: 3138: 3131: 3113: 3109: 3102: 3095: 3090: 3086: 3081: 3077: 3070: 3056: 3052: 3037: 3021: 3014: 2999: 2983: 2979: 2964: 2948: 2941: 2894: 2890: 2875: 2859: 2855: 2840: 2824: 2817: 2806: 2802: 2793: 2789: 2777: 2768: 2757: 2740: 2739: 2727: 2723: 2711: 2707: 2699: 2680: 2664: 2660: 2643: 2639: 2632: 2616: 2612: 2601: 2597: 2592: 2588: 2567: 2554: 2547: 2533: 2529: 2518: 2514: 2507: 2493: 2489: 2484: 2477: 2464: 2463: 2459: 2449: 2445: 2431: 2427: 2416: 2409: 2402: 2386: 2382: 2363:Moran, Dermot. 2361: 2357: 2350: 2346: 2341: 2336: 2335: 2291: 2268: 2242: 2238: 2237: 2233: 2200: 2177: 2166: 2162: 2161: 2157: 2152: 2115: 2048: 2043: 2008: 1992:Carolingian era 1955: 1935: 1923: 1879: 1871:German Idealism 1862: 1856: 1811:St. Hildegard's 1808: 1802: 1746: 1740: 1732:Christian Canon 1700: 1659: 1600:council at Sens 1593: 1540: 1508: 1500:filioque clause 1485: 1454: 1441: 1389: 1344: 1275: 1196: 1191: 1185: 1139:Pope Nicholas I 1120:Louis the Pious 1104:Bishop of Paris 1096: 1079:Pultes Scotorum 1017: 987:pseudepigraphal 983: 973: 965:Basil the Great 914: 836:. He succeeded 826: 780: 753:Christian Canon 679:Carolingian era 634: 609: 569: 559: 557: 550: 549: 498:Dominican Order 493:Aristotelianism 481: 473: 472: 443:Albertus Magnus 408: 400: 399: 370: 362: 361: 315: 307: 306: 287: 239: 214: 204: 159: 149: 133: 128: 119: 91: 80: 74: 71: 65:or excerpts to 56: 44: 40: 31: 24: 17: 12: 11: 5: 9260: 9250: 9249: 9244: 9239: 9234: 9229: 9224: 9219: 9214: 9209: 9204: 9199: 9194: 9189: 9184: 9179: 9174: 9169: 9164: 9159: 9154: 9137: 9136: 9134: 9133: 9120: 9117: 9116: 9114: 9113: 9108: 9103: 9098: 9093: 9088: 9083: 9078: 9073: 9068: 9063: 9058: 9053: 9048: 9042: 9040: 9036: 9035: 9033: 9032: 9027: 9022: 9017: 9012: 9007: 9002: 8997: 8992: 8987: 8982: 8977: 8972: 8967: 8962: 8957: 8952: 8947: 8942: 8937: 8932: 8927: 8925:Henri de Lubac 8922: 8917: 8912: 8907: 8902: 8900:Gabriel Marcel 8897: 8892: 8887: 8882: 8880:Étienne Gilson 8877: 8872: 8867: 8862: 8857: 8851: 8849: 8845: 8844: 8842: 8841: 8836: 8831: 8829:George Tyrrell 8826: 8821: 8816: 8811: 8806: 8801: 8796: 8791: 8789:Émile Boutroux 8786: 8781: 8776: 8771: 8769:Giuseppe Pecci 8766: 8761: 8756: 8751: 8746: 8741: 8736: 8731: 8726: 8721: 8716: 8710: 8708: 8704: 8703: 8701: 8700: 8695: 8690: 8685: 8680: 8675: 8670: 8665: 8660: 8655: 8650: 8640: 8635: 8630: 8625: 8620: 8618:António Vieira 8615: 8610: 8608:René Descartes 8605: 8600: 8595: 8589: 8587: 8579:Baroque period 8577: 8574: 8573: 8571: 8570: 8565: 8560: 8555: 8550: 8543:Luis de Molina 8540: 8538:Peter Canisius 8535: 8530: 8525: 8520: 8518:Francis Xavier 8515: 8510: 8505: 8500: 8495: 8490: 8485: 8480: 8475: 8473:Thomas Cajetan 8470: 8464: 8462: 8453: 8450: 8449: 8447: 8446: 8441: 8436: 8431: 8426: 8421: 8416: 8411: 8406: 8404:Heinrich Seuse 8401: 8394: 8389: 8384: 8379: 8374: 8369: 8364: 8359: 8354: 8349: 8344: 8338: 8336: 8329: 8328: 8326: 8325: 8320: 8315: 8310: 8308:Thomas Aquinas 8305: 8303:Henry of Ghent 8300: 8295: 8290: 8285: 8280: 8275: 8270: 8265: 8260: 8255: 8250: 8248:Anselm of Laon 8245: 8240: 8235: 8230: 8225: 8220: 8215: 8210: 8205: 8200: 8194: 8192: 8186: 8185: 8183: 8182: 8177: 8172: 8170:Rabanus Maurus 8167: 8162: 8157: 8152: 8147: 8142: 8137: 8132: 8127: 8122: 8117: 8112: 8107: 8101: 8099: 8093: 8092: 8090: 8089: 8087:Pope Gregory I 8084: 8079: 8074: 8069: 8064: 8059: 8054: 8049: 8044: 8039: 8034: 8029: 8024: 8019: 8014: 8009: 8004: 7999: 7994: 7989: 7984: 7979: 7974: 7968: 7966: 7963:Pope Gregory I 7956: 7953: 7952: 7950: 7949: 7944: 7939: 7934: 7929: 7924: 7919: 7912: 7907: 7902: 7895: 7888: 7883: 7878: 7871: 7866: 7861: 7855: 7853: 7847: 7846: 7844: 7843: 7838: 7837: 7836: 7834:Biblical canon 7831: 7824:Catholic Bible 7821: 7816: 7815: 7814: 7804: 7803: 7802: 7791: 7789: 7785: 7784: 7779: 7776: 7775: 7768: 7767: 7760: 7753: 7745: 7736: 7735: 7733: 7732: 7727: 7722: 7717: 7713: 7710: 7709: 7707: 7706: 7701: 7696: 7691: 7685: 7683: 7679: 7678: 7676: 7675: 7668: 7661: 7654: 7647: 7644:Cambrai Homily 7640: 7637:Altus Prosator 7632: 7630: 7626: 7625: 7622: 7621: 7619: 7618: 7613: 7608: 7603: 7598: 7593: 7588: 7583: 7581:Joseph Scottus 7578: 7573: 7568: 7563: 7558: 7553: 7548: 7543: 7538: 7533: 7528: 7522: 7520: 7511: 7510: 7505: 7500: 7495: 7490: 7485: 7480: 7475: 7470: 7465: 7460: 7455: 7450: 7445: 7440: 7435: 7430: 7425: 7420: 7415: 7410: 7405: 7399: 7397: 7393: 7392: 7385: 7384: 7377: 7370: 7362: 7353: 7352: 7346: 7343: 7342: 7339: 7338: 7336: 7335: 7330: 7325: 7320: 7315: 7310: 7305: 7300: 7295: 7290: 7285: 7280: 7275: 7269: 7267: 7263: 7262: 7260: 7259: 7254: 7249: 7244: 7239: 7234: 7229: 7224: 7218: 7216: 7212: 7211: 7209: 7208: 7203: 7198: 7193: 7188: 7183: 7178: 7173: 7168: 7163: 7158: 7153: 7148: 7143: 7138: 7133: 7127: 7125: 7118: 7112: 7111: 7108: 7107: 7105: 7104: 7099: 7097:Hasdai Crescas 7094: 7089: 7084: 7079: 7074: 7069: 7064: 7059: 7053: 7051: 7044: 7038: 7037: 7034: 7033: 7031: 7030: 7025: 7020: 7018:Paul of Venice 7015: 7013:Vincent Ferrer 7010: 7005: 7000: 6995: 6990: 6985: 6979: 6977: 6973: 6972: 6970: 6969: 6964: 6959: 6954: 6949: 6944: 6939: 6934: 6929: 6924: 6919: 6914: 6909: 6904: 6902:Thomas Aquinas 6899: 6894: 6889: 6887:Henry of Ghent 6884: 6879: 6874: 6868: 6866: 6860: 6859: 6857: 6856: 6854:Alain de Lille 6851: 6846: 6841: 6836: 6831: 6826: 6821: 6816: 6811: 6809:Anselm of Laon 6806: 6801: 6796: 6788: 6786: 6780: 6779: 6777: 6776: 6771: 6766: 6761: 6756: 6751: 6746: 6741: 6738:Church Fathers 6733: 6731: 6724: 6718: 6717: 6710: 6709: 6702: 6695: 6687: 6678: 6677: 6674: 6673: 6671: 6670: 6665: 6663:Roman Ingarden 6660: 6658:Edmund Husserl 6655: 6649: 6647: 6641: 6640: 6638: 6633: 6631:Crispin Wright 6628: 6623: 6618: 6613: 6608: 6603: 6601:W. V. O. Quine 6598: 6593: 6588: 6583: 6578: 6573: 6568: 6566: 6557: 6553: 6552: 6550: 6549: 6544: 6539: 6534: 6529: 6524: 6518: 6515: 6514: 6512: 6507: 6502: 6500:Ralph Cudworth 6497: 6495: 6489: 6488: 6486: 6485: 6480: 6478:Giordano Bruno 6474: 6471: 6470: 6468: 6467: 6462: 6457: 6452: 6446: 6444: 6435: 6426: 6422: 6421: 6419: 6418: 6416:Paul of Venice 6413: 6408: 6403: 6398: 6393: 6391:Henry of Ghent 6388: 6383: 6378: 6373: 6368: 6363: 6358: 6352: 6350: 6346: 6345: 6342: 6341: 6338: 6337: 6335: 6334: 6329: 6324: 6319: 6314: 6309: 6304: 6299: 6294: 6289: 6284: 6279: 6274: 6269: 6264: 6259: 6254: 6249: 6244: 6239: 6234: 6228: 6226: 6219: 6218: 6213: 6208: 6203: 6198: 6193: 6188: 6183: 6178: 6173: 6168: 6163: 6158: 6153: 6148: 6143: 6138: 6133: 6128: 6123: 6118: 6113: 6112: 6111: 6100: 6098: 6092: 6091: 6089: 6088: 6083: 6078: 6073: 6068: 6063: 6058: 6053: 6048: 6043: 6038: 6033: 6028: 6023: 6018: 6013: 6008: 6003: 5998: 5992: 5990: 5984: 5983: 5980: 5979: 5976: 5975: 5973: 5972: 5967: 5962: 5957: 5952: 5947: 5942: 5937: 5932: 5926: 5924: 5920: 5919: 5917: 5916: 5911: 5902: 5897: 5892: 5886: 5884: 5877: 5871: 5870: 5868: 5867: 5862: 5857: 5852: 5847: 5842: 5837: 5832: 5827: 5822: 5817: 5812: 5803: 5798: 5793: 5784: 5779: 5777:Philip of Opus 5774: 5769: 5764: 5758: 5756: 5749: 5740: 5736: 5735: 5728: 5727: 5720: 5713: 5705: 5699: 5698: 5693: 5682: 5673: 5662: 5649: 5636: 5625: 5611: 5602: 5581: 5580:External links 5578: 5577: 5576: 5569: 5562: 5555: 5548: 5545: 5535: 5528: 5514: 5501: 5492: 5489: 5488: 5487: 5462: 5452:Chisholm, Hugh 5425: 5422: 5419: 5418: 5405: 5392: 5383: 5354: 5336: 5322: 5306: 5273: 5244: 5224: 5195: 5175: 5160: 5137: 5118: 5108: 5093: 5073: 5058: 5038: 5013: 4988: 4967: 4954: 4939: 4919: 4901: 4881: 4866: 4846: 4833: 4821: 4789: 4776: 4761: 4741: 4728: 4713: 4693: 4680: 4661: 4641: 4622: 4602: 4589: 4571: 4551: 4522: 4502: 4471: 4453: 4438: 4418: 4407: 4396: 4367: 4347: 4329: 4309: 4294: 4275: 4255: 4236: 4216: 4197: 4177: 4158: 4138: 4119: 4099: 4080: 4060: 4049: 4030: 4010: 3991: 3971: 3959: 3940: 3920: 3881: 3862: 3842: 3823: 3803: 3788: 3768: 3765:Romans 1:19-21 3757: 3746: 3727: 3707: 3688: 3668: 3649: 3629: 3610: 3590: 3579: 3564: 3544: 3529: 3509: 3494: 3474: 3459: 3439: 3424: 3409: 3389: 3374: 3354: 3336: 3321: 3301: 3286: 3266: 3251: 3231: 3216: 3196: 3167: 3147: 3129: 3107: 3093: 3084: 3075: 3068: 3050: 3035: 3012: 2997: 2977: 2962: 2939: 2914:10.1086/483197 2908:(4): 246–257. 2888: 2873: 2853: 2838: 2815: 2800: 2787: 2755: 2721: 2705: 2703:, p. 743. 2678: 2658: 2637: 2630: 2610: 2595: 2586: 2552: 2545: 2527: 2512: 2505: 2487: 2475: 2457: 2443: 2425: 2407: 2400: 2380: 2355: 2343: 2342: 2340: 2337: 2334: 2333: 2231: 2154: 2153: 2151: 2148: 2147: 2146: 2141: 2136: 2131: 2126: 2121: 2114: 2111: 2110: 2109: 2103: 2096: 2089: 2083: 2077: 2071: 2065: 2059: 2047: 2044: 2042: 2039: 2007: 2004: 1954: 1951: 1921: 1878: 1875: 1858:Main article: 1855: 1852: 1815:Ordo Viritutum 1804:Main article: 1801: 1798: 1777: 1776: 1769: 1742:Main article: 1739: 1736: 1699: 1696: 1658: 1655: 1625:Étienne Gilson 1592: 1589: 1548:exitus-reditus 1542:In Eriugena's 1539: 1536: 1507: 1504: 1484: 1481: 1453: 1450: 1440: 1437: 1425:super-essentia 1388: 1385: 1384: 1383: 1372: 1368: 1367:non-existence. 1364: 1360: 1343: 1340: 1336:pars Dei sumus 1292: 1291: 1288: 1285: 1282: 1274: 1271: 1270: 1269: 1265: 1261: 1195: 1192: 1187:Main article: 1184: 1179: 1095: 1089: 1016: 1011: 972: 969: 913: 910: 891:William Turner 838:Alcuin of York 825: 822: 779: 776: 760:Alcuin of York 611: 610: 608: 607: 600: 593: 585: 582: 581: 580: 579: 567: 552: 551: 548: 547: 542: 535: 530: 525: 520: 515: 510: 505: 500: 495: 490: 482: 479: 478: 475: 474: 471: 470: 464: 458: 452: 451:("The Master") 446: 440: 434: 428: 422: 416: 413:Thomas Aquinas 409: 406: 405: 402: 401: 398: 397: 392: 390:Alcuin of York 387: 385:Pope Gregory I 382: 377: 371: 368: 367: 364: 363: 360: 359: 352: 349:Opus Oxoniense 345: 338: 331: 324: 316: 313: 312: 309: 308: 305: 304: 299: 294: 288: 285: 284: 281: 280: 270: 269: 263: 262: 250: 249: 246: 245: 240: 237: 234: 233: 215: 213:Main interests 212: 209: 208: 206:Augustinianism 199: 193: 192: 187: 183: 182: 177: 173: 172: 169: 168: 165: 161: 160: 150: 139: 135: 134: 129: 125: 121: 120: 101: 93: 92: 89: 82: 81: 47: 45: 38: 15: 9: 6: 4: 3: 2: 9259: 9248: 9245: 9243: 9240: 9238: 9237:Neoplatonists 9235: 9233: 9230: 9228: 9225: 9223: 9220: 9218: 9215: 9213: 9210: 9208: 9205: 9203: 9200: 9198: 9195: 9193: 9190: 9188: 9185: 9183: 9180: 9178: 9175: 9173: 9170: 9168: 9165: 9163: 9160: 9158: 9155: 9153: 9150: 9149: 9147: 9132: 9127: 9122: 9121: 9118: 9112: 9109: 9107: 9106:Aidan Nichols 9104: 9102: 9099: 9097: 9094: 9092: 9089: 9087: 9086:Michał Heller 9084: 9082: 9079: 9077: 9076:Walter Kasper 9074: 9072: 9069: 9067: 9064: 9062: 9059: 9057: 9054: 9052: 9049: 9047: 9044: 9043: 9041: 9037: 9031: 9028: 9026: 9023: 9021: 9018: 9016: 9013: 9011: 9008: 9006: 9005:Thomas Merton 9003: 9001: 8998: 8996: 8993: 8991: 8988: 8986: 8983: 8981: 8978: 8976: 8975:Jean Daniélou 8973: 8971: 8968: 8966: 8963: 8961: 8958: 8956: 8953: 8951: 8948: 8946: 8943: 8941: 8938: 8936: 8933: 8931: 8928: 8926: 8923: 8921: 8918: 8916: 8913: 8911: 8908: 8906: 8903: 8901: 8898: 8896: 8893: 8891: 8888: 8886: 8883: 8881: 8878: 8876: 8873: 8871: 8868: 8866: 8863: 8861: 8858: 8856: 8853: 8852: 8850: 8846: 8840: 8837: 8835: 8832: 8830: 8827: 8825: 8822: 8820: 8817: 8815: 8812: 8810: 8807: 8805: 8802: 8800: 8797: 8795: 8792: 8790: 8787: 8785: 8782: 8780: 8777: 8775: 8772: 8770: 8767: 8765: 8762: 8760: 8757: 8755: 8752: 8750: 8747: 8745: 8742: 8740: 8737: 8735: 8732: 8730: 8727: 8725: 8722: 8720: 8717: 8715: 8714:Joseph Görres 8712: 8711: 8709: 8705: 8699: 8698:Bruno Lanteri 8696: 8694: 8691: 8689: 8686: 8684: 8681: 8679: 8676: 8674: 8671: 8669: 8666: 8664: 8661: 8659: 8656: 8654: 8653:Blaise Pascal 8651: 8648: 8644: 8641: 8639: 8636: 8634: 8631: 8629: 8626: 8624: 8621: 8619: 8616: 8614: 8611: 8609: 8606: 8604: 8601: 8599: 8596: 8594: 8591: 8590: 8588: 8585: 8580: 8575: 8569: 8566: 8564: 8561: 8559: 8556: 8554: 8551: 8548: 8544: 8541: 8539: 8536: 8534: 8531: 8529: 8526: 8524: 8521: 8519: 8516: 8514: 8513:John of Ávila 8511: 8509: 8506: 8504: 8501: 8499: 8496: 8494: 8491: 8489: 8486: 8484: 8481: 8479: 8476: 8474: 8471: 8469: 8466: 8465: 8463: 8460: 8456: 8451: 8445: 8442: 8440: 8437: 8435: 8432: 8430: 8427: 8425: 8422: 8420: 8417: 8415: 8412: 8410: 8407: 8405: 8402: 8400: 8399: 8395: 8393: 8392:Walter Hilton 8390: 8388: 8385: 8383: 8380: 8378: 8375: 8373: 8370: 8368: 8365: 8363: 8362:Richard Rolle 8360: 8358: 8355: 8353: 8350: 8348: 8345: 8343: 8340: 8339: 8337: 8334: 8330: 8324: 8321: 8319: 8316: 8314: 8311: 8309: 8306: 8304: 8301: 8299: 8296: 8294: 8291: 8289: 8286: 8284: 8281: 8279: 8276: 8274: 8271: 8269: 8266: 8264: 8261: 8259: 8256: 8254: 8251: 8249: 8246: 8244: 8243:Peter Lombard 8241: 8239: 8236: 8234: 8231: 8229: 8228:Peter Abelard 8226: 8224: 8221: 8219: 8216: 8214: 8211: 8209: 8206: 8204: 8201: 8199: 8196: 8195: 8193: 8191: 8187: 8181: 8178: 8176: 8173: 8171: 8168: 8166: 8163: 8161: 8158: 8156: 8153: 8151: 8148: 8146: 8143: 8141: 8138: 8136: 8133: 8131: 8128: 8126: 8123: 8121: 8120:Monothelitism 8118: 8116: 8113: 8111: 8110:John Climacus 8108: 8106: 8103: 8102: 8100: 8098: 8094: 8088: 8085: 8083: 8080: 8078: 8075: 8073: 8070: 8068: 8065: 8063: 8060: 8058: 8055: 8053: 8050: 8048: 8045: 8043: 8040: 8038: 8035: 8033: 8030: 8028: 8025: 8023: 8020: 8018: 8015: 8013: 8010: 8008: 8005: 8003: 8000: 7998: 7997:Monophysitism 7995: 7993: 7990: 7988: 7985: 7983: 7980: 7978: 7975: 7973: 7970: 7969: 7967: 7964: 7959: 7954: 7948: 7945: 7943: 7940: 7938: 7935: 7933: 7930: 7928: 7925: 7923: 7920: 7918: 7917: 7913: 7911: 7910:Justin Martyr 7908: 7906: 7903: 7901: 7900: 7896: 7894: 7893: 7889: 7887: 7884: 7882: 7879: 7877: 7876: 7872: 7870: 7867: 7865: 7862: 7860: 7857: 7856: 7854: 7852: 7848: 7842: 7839: 7835: 7832: 7830: 7827: 7826: 7825: 7822: 7820: 7817: 7813: 7812:Papal primacy 7810: 7809: 7808: 7805: 7801: 7798: 7797: 7796: 7793: 7792: 7790: 7786: 7782: 7777: 7773: 7766: 7761: 7759: 7754: 7752: 7747: 7746: 7743: 7731: 7728: 7726: 7723: 7721: 7718: 7715: 7714: 7711: 7705: 7702: 7700: 7697: 7695: 7692: 7690: 7687: 7686: 7684: 7680: 7674: 7673: 7669: 7667: 7666: 7662: 7660: 7659: 7655: 7653: 7652: 7648: 7646: 7645: 7641: 7639: 7638: 7634: 7633: 7631: 7627: 7617: 7614: 7612: 7609: 7607: 7604: 7602: 7599: 7597: 7594: 7592: 7589: 7587: 7584: 7582: 7579: 7577: 7574: 7572: 7569: 7567: 7564: 7562: 7559: 7557: 7554: 7552: 7549: 7547: 7544: 7542: 7539: 7537: 7534: 7532: 7529: 7527: 7526:Cadac-Andreas 7524: 7523: 7521: 7515: 7509: 7506: 7504: 7501: 7499: 7498:Saint Patrick 7496: 7494: 7491: 7489: 7486: 7484: 7481: 7479: 7476: 7474: 7471: 7469: 7466: 7464: 7461: 7459: 7458:Gilla Pátraic 7456: 7454: 7451: 7449: 7446: 7444: 7441: 7439: 7436: 7434: 7431: 7429: 7426: 7424: 7421: 7419: 7416: 7414: 7411: 7409: 7406: 7404: 7401: 7400: 7398: 7394: 7390: 7383: 7378: 7376: 7371: 7369: 7364: 7363: 7360: 7350: 7344: 7334: 7331: 7329: 7326: 7324: 7321: 7319: 7316: 7314: 7311: 7309: 7306: 7304: 7301: 7299: 7296: 7294: 7291: 7289: 7288:Rashid al-Din 7286: 7284: 7281: 7279: 7276: 7274: 7271: 7270: 7268: 7264: 7258: 7255: 7253: 7250: 7248: 7245: 7243: 7240: 7238: 7235: 7233: 7230: 7228: 7225: 7223: 7220: 7219: 7217: 7213: 7207: 7204: 7202: 7199: 7197: 7194: 7192: 7189: 7187: 7184: 7182: 7179: 7177: 7176:Abd al-Jabbar 7174: 7172: 7169: 7167: 7164: 7162: 7159: 7157: 7154: 7152: 7149: 7147: 7144: 7142: 7139: 7137: 7134: 7132: 7129: 7128: 7126: 7122: 7119: 7117: 7113: 7103: 7100: 7098: 7095: 7093: 7090: 7088: 7085: 7083: 7080: 7078: 7075: 7073: 7070: 7068: 7065: 7063: 7060: 7058: 7055: 7054: 7052: 7048: 7045: 7043: 7039: 7029: 7026: 7024: 7021: 7019: 7016: 7014: 7011: 7009: 7006: 7004: 7001: 6999: 6996: 6994: 6993:Nicole Oresme 6991: 6989: 6986: 6984: 6981: 6980: 6978: 6974: 6968: 6965: 6963: 6960: 6958: 6955: 6953: 6950: 6948: 6945: 6943: 6942:Giles of Rome 6940: 6938: 6935: 6933: 6930: 6928: 6925: 6923: 6920: 6918: 6915: 6913: 6910: 6908: 6905: 6903: 6900: 6898: 6895: 6893: 6890: 6888: 6885: 6883: 6880: 6878: 6875: 6873: 6870: 6869: 6867: 6861: 6855: 6852: 6850: 6847: 6845: 6842: 6840: 6837: 6835: 6832: 6830: 6829:Peter Lombard 6827: 6825: 6822: 6820: 6817: 6815: 6812: 6810: 6807: 6805: 6804:Peter Abelard 6802: 6800: 6797: 6794: 6793:Scholasticism 6790: 6789: 6787: 6781: 6775: 6772: 6770: 6767: 6765: 6762: 6760: 6757: 6755: 6752: 6750: 6747: 6745: 6742: 6739: 6735: 6734: 6732: 6728: 6725: 6723: 6719: 6715: 6708: 6703: 6701: 6696: 6694: 6689: 6688: 6685: 6669: 6666: 6664: 6661: 6659: 6656: 6654: 6653:Henri Bergson 6651: 6650: 6648: 6646: 6642: 6637: 6634: 6632: 6629: 6627: 6624: 6622: 6619: 6617: 6614: 6612: 6609: 6607: 6604: 6602: 6599: 6597: 6594: 6592: 6589: 6587: 6586:Alonzo Church 6584: 6582: 6579: 6577: 6574: 6572: 6571:Gottlob Frege 6569: 6567: 6565: 6561: 6558: 6554: 6548: 6547:Aleksei Losev 6545: 6543: 6540: 6538: 6535: 6533: 6530: 6528: 6525: 6523: 6522:Thomas Taylor 6520: 6519: 6511: 6508: 6506: 6503: 6501: 6498: 6496: 6494: 6490: 6484: 6483:Blaise Pascal 6481: 6479: 6476: 6475: 6466: 6463: 6461: 6458: 6456: 6453: 6451: 6448: 6447: 6445: 6443: 6439: 6436: 6434: 6430: 6427: 6423: 6417: 6414: 6412: 6409: 6407: 6404: 6402: 6399: 6397: 6394: 6392: 6389: 6387: 6384: 6382: 6379: 6377: 6374: 6372: 6371:Peter Abelard 6369: 6367: 6364: 6362: 6359: 6357: 6354: 6353: 6351: 6347: 6333: 6330: 6328: 6325: 6323: 6320: 6318: 6315: 6313: 6310: 6308: 6305: 6303: 6300: 6298: 6295: 6293: 6290: 6288: 6285: 6283: 6282:Asclepiodotus 6280: 6278: 6275: 6273: 6270: 6268: 6265: 6263: 6260: 6258: 6255: 6253: 6250: 6248: 6245: 6243: 6240: 6238: 6235: 6233: 6230: 6229: 6227: 6223: 6217: 6214: 6212: 6209: 6207: 6204: 6202: 6199: 6197: 6194: 6192: 6189: 6187: 6184: 6182: 6179: 6177: 6174: 6172: 6169: 6167: 6164: 6162: 6159: 6157: 6154: 6152: 6149: 6147: 6144: 6142: 6139: 6137: 6134: 6132: 6129: 6127: 6124: 6122: 6119: 6117: 6114: 6110: 6107: 6106: 6105: 6102: 6101: 6099: 6097: 6096:Neoplatonists 6093: 6087: 6084: 6082: 6079: 6077: 6074: 6072: 6069: 6067: 6064: 6062: 6059: 6057: 6054: 6052: 6049: 6047: 6044: 6042: 6039: 6037: 6034: 6032: 6029: 6027: 6024: 6022: 6019: 6017: 6016:Justin Martyr 6014: 6012: 6009: 6007: 6004: 6002: 5999: 5997: 5994: 5993: 5991: 5989: 5985: 5971: 5968: 5966: 5963: 5961: 5958: 5956: 5953: 5951: 5948: 5946: 5943: 5941: 5938: 5936: 5933: 5931: 5928: 5927: 5925: 5921: 5915: 5912: 5910: 5906: 5903: 5901: 5898: 5896: 5893: 5891: 5888: 5887: 5885: 5881: 5878: 5876: 5872: 5866: 5863: 5861: 5858: 5856: 5853: 5851: 5848: 5846: 5843: 5841: 5838: 5836: 5833: 5831: 5828: 5826: 5823: 5821: 5818: 5816: 5813: 5811: 5807: 5804: 5802: 5799: 5797: 5794: 5792: 5788: 5785: 5783: 5780: 5778: 5775: 5773: 5770: 5768: 5765: 5763: 5760: 5759: 5757: 5753: 5750: 5748: 5744: 5741: 5737: 5733: 5726: 5721: 5719: 5714: 5712: 5707: 5706: 5703: 5697: 5694: 5689: 5688: 5683: 5681: 5677: 5674: 5669: 5668: 5663: 5658: 5654: 5650: 5645: 5641: 5637: 5632: 5631: 5626: 5621: 5620: 5617: 5612: 5610: 5606: 5603: 5599: 5598: 5593: 5589: 5584: 5583: 5574: 5570: 5568:24:4, (2008). 5567: 5563: 5560: 5556: 5553: 5549: 5546: 5541: 5536: 5533: 5529: 5525: 5521: 5517: 5515:1-4237-5969-9 5511: 5507: 5502: 5499: 5495: 5494: 5484: 5483: 5478: 5472: 5471:public domain 5463: 5459: 5458: 5453: 5449: 5445: 5440: 5439:public domain 5428: 5427: 5415: 5409: 5402: 5396: 5387: 5380: 5379: 5374: 5373:Helen Waddell 5368: 5364: 5358: 5350: 5346: 5340: 5334: 5333: 5326: 5318:, vol. 1 5317: 5310: 5302: 5298: 5292: 5284: 5277: 5269: 5263: 5255: 5251: 5247: 5241: 5237: 5236: 5228: 5220: 5214: 5206: 5202: 5198: 5192: 5188: 5187: 5179: 5171: 5167: 5163: 5161:0-87907-960-6 5157: 5153: 5152: 5144: 5142: 5135: 5134:1 John 4:8-16 5131: 5130:John 17:22-23 5127: 5122: 5112: 5104: 5100: 5096: 5090: 5086: 5085: 5077: 5069: 5065: 5061: 5055: 5051: 5050: 5042: 5027: 5023: 5017: 5002: 4998: 4992: 4984: 4982: 4977: 4971: 4964: 4958: 4950: 4946: 4942: 4936: 4932: 4931: 4923: 4916: 4912: 4908: 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2116: 2107: 2104: 2101: 2097: 2094: 2090: 2087: 2084: 2081: 2078: 2075: 2072: 2069: 2066: 2063: 2060: 2058:, 1968–1981) 2057: 2053: 2050: 2049: 2038: 2036: 2030: 2028: 2023: 2022:Tabula tantum 2017: 2012: 2003: 2001: 1997: 1993: 1989: 1985: 1981: 1977: 1975: 1972: 1968: 1959: 1950: 1948: 1944: 1940: 1932: 1931: 1926: 1920: 1918: 1914: 1910: 1906: 1902: 1898: 1894: 1893: 1888: 1887: 1874: 1872: 1868: 1861: 1851: 1849: 1845: 1842: 1841:Ordo Virtutum 1838: 1834: 1833:Ordo Virtutum 1830: 1829: 1823: 1822: 1817: 1816: 1812: 1807: 1797: 1795: 1791: 1786: 1782: 1774: 1770: 1767: 1763: 1762: 1761: 1759: 1755: 1751: 1745: 1735: 1733: 1729: 1725: 1720: 1718: 1714: 1709: 1705: 1695: 1692: 1691:apocatastasis 1689: 1684: 1682: 1678: 1674: 1673:apocatastasis 1670: 1666: 1665: 1664:apocatastasis 1657:Apocatastasis 1653: 1651: 1644: 1642: 1637: 1635: 1631: 1626: 1621: 1617: 1616:panentheistic 1613: 1609: 1605: 1601: 1597: 1587: 1582: 1577: 1572: 1570: 1569: 1561: 1556: 1554: 1549: 1545: 1535: 1533: 1526: 1521: 1517: 1514: 1503: 1501: 1496: 1495: 1490: 1487:While God is 1480: 1478: 1473: 1469: 1468: 1463: 1459: 1449: 1447: 1436: 1432: 1426: 1420: 1414: 1408: 1402: 1396: 1382: 1378: 1373: 1369: 1365: 1361: 1358: 1354: 1353: 1352: 1350: 1339: 1337: 1333: 1328: 1321: 1316: 1314: 1313: 1308: 1307: 1301: 1297: 1289: 1286: 1283: 1280: 1279: 1278: 1266: 1262: 1258: 1257: 1256: 1255: 1250: 1247: 1245: 1240: 1236: 1232: 1228: 1225: 1221: 1217: 1213: 1209: 1208: 1203: 1202: 1190: 1183: 1178: 1176: 1172: 1168: 1164: 1159: 1156: 1152: 1148: 1143: 1140: 1136: 1131: 1127: 1125: 1121: 1117: 1113: 1109: 1105: 1101: 1094: 1088: 1085: 1080: 1076: 1071: 1067: 1064: 1062: 1056: 1053: 1049: 1046: 1042: 1038: 1034: 1030: 1026: 1022: 1015: 1010: 1009: 1005: 1000: 996: 992: 988: 982: 978: 968: 966: 962: 958: 952: 945: 941: 939: 935: 931: 927: 923: 919: 909: 907: 903: 899: 894: 892: 888: 887: 882: 878: 874: 869: 867: 863: 859: 854: 851: 847: 846:Palace School 843: 839: 835: 831: 821: 819: 814: 812: 808: 805:According to 803: 801: 797: 793: 789: 785: 775: 773: 769: 765: 761: 758:He succeeded 756: 754: 750: 746: 741: 739: 735: 734: 729: 725: 721: 717: 716: 711: 707: 703: 699: 694: 692: 688: 684: 680: 676: 672: 671: 666: 665:ninth century 662: 658: 654: 650: 646: 643: 640: 629: 625: 624:John the Scot 621: 617: 606: 601: 599: 594: 592: 587: 586: 584: 583: 578: 573: 568: 566: 556: 555: 554: 553: 546: 543: 541: 540: 536: 534: 531: 529: 526: 524: 521: 519: 516: 514: 511: 509: 506: 504: 501: 499: 496: 494: 491: 489: 488: 484: 483: 477: 476: 468: 467:Peter Abelard 465: 462: 459: 456: 453: 450: 449:Peter Lombard 447: 444: 441: 438: 435: 432: 429: 426: 423: 420: 417: 414: 411: 410: 404: 403: 396: 393: 391: 388: 386: 383: 381: 378: 376: 373: 372: 366: 365: 358: 357: 353: 351: 350: 346: 344: 343: 342:Summa logicae 339: 337: 336: 332: 330: 329: 328:Cur Deus Homo 325: 323: 322: 318: 317: 311: 310: 303: 300: 298: 295: 293: 290: 289: 283: 282: 276: 272: 271: 268: 267:Scholasticism 265: 264: 260: 256: 255: 247: 244: 241: 238:Notable ideas 235: 231: 227: 223: 219: 216: 210: 207: 203: 200: 198: 194: 191: 188: 184: 181: 178: 174: 170: 166: 162: 158: 154: 140: 136: 132: 126: 122: 117: 113: 109: 105: 99: 94: 87: 78: 68: 64: 60: 54: 53: 48:This article 46: 37: 36: 33: 29: 22: 9091:Peter Kreeft 9039:21st century 9030:Henri Nouwen 8940:Jean Guitton 8920:Fulton Sheen 8848:20th century 8749:Jaime Balmes 8707:19th century 8528:Luis de León 8409:Geert Groote 8396: 8213:Peter Damian 8179: 8052:John Cassian 7992:Nestorianism 7914: 7897: 7890: 7873: 7851:Early Church 7704:Stowe Missal 7670: 7663: 7656: 7649: 7642: 7635: 7575: 7433:Cumméne Fota 7328:Ibn Taymiyya 7318:Ibn al-Nafis 7072:Judah Halevi 6983:Jean Buridan 6912:John Peckham 6877:Michael Scot 6768: 6606:David Kaplan 6556:Contemporary 6537:Josiah Royce 6355: 6322:Olympiodorus 6237:Asclepigenia 6156:Chrysanthius 5690:, Elfinspell 5686: 5666: 5656: 5643: 5629: 5619: 5615: 5609:Open Library 5595: 5572: 5565: 5558: 5551: 5539: 5531: 5505: 5497: 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"Book 5". 5357: 5348: 5339: 5331: 5325: 5315: 5309: 5282: 5276: 5234: 5227: 5185: 5178: 5150: 5126:John 3:16-18 5121: 5111: 5083: 5076: 5048: 5041: 5029:, retrieved 5025: 5016: 5004:. Retrieved 5000: 4991: 4979: 4970: 4962: 4957: 4929: 4922: 4914: 4891: 4884: 4856: 4849: 4841: 4836: 4824: 4816: 4812: 4805:Emil Schürer 4800: 4799:, reviewer, 4792: 4784: 4779: 4751: 4744: 4736: 4731: 4703: 4696: 4688: 4683: 4674: 4651: 4644: 4635: 4612: 4605: 4597: 4592: 4584: 4561: 4554: 4512: 4505: 4476: 4462: 4456: 4428: 4421: 4410: 4399: 4357: 4350: 4342: 4319: 4312: 4303: 4297: 4288: 4265: 4258: 4249: 4226: 4219: 4210: 4187: 4180: 4171: 4148: 4141: 4132: 4109: 4102: 4093: 4070: 4063: 4052: 4043: 4020: 4013: 4004: 3981: 3974: 3962: 3953: 3930: 3923: 3891: 3884: 3875: 3852: 3845: 3836: 3813: 3806: 3778: 3771: 3760: 3754:Psalm 19:1-5 3749: 3740: 3717: 3710: 3701: 3678: 3671: 3662: 3639: 3632: 3623: 3600: 3593: 3582: 3554: 3547: 3519: 3512: 3484: 3477: 3449: 3442: 3433: 3427: 3399: 3392: 3364: 3357: 3348: 3311: 3304: 3276: 3269: 3241: 3234: 3206: 3199: 3157: 3150: 3141: 3121: 3116: 3110: 3087: 3078: 3059: 3053: 3025: 2987: 2980: 2952: 2933: 2905: 2901: 2891: 2863: 2856: 2828: 2809: 2803: 2790: 2771: 2730: 2724: 2714: 2708: 2665: 2661: 2650: 2640: 2620: 2613: 2604: 2598: 2589: 2571: 2536: 2530: 2521: 2515: 2496: 2490: 2469: 2460: 2452: 2446: 2438: 2428: 2419: 2390: 2383: 2372: 2358: 2347: 2234: 2158: 2134:Neoplatonism 2105: 2099: 2098:Paul Rorem, 2091: 2085: 2079: 2073: 2067: 2061: 2051: 2046:Translations 2031: 2027:Only a Table 2026: 2009: 1978: 1964: 1946: 1942: 1937: 1928: 1925:Schopenhauer 1890: 1884: 1881: 1863: 1847: 1843: 1840: 1836: 1832: 1826: 1819: 1814: 1809: 1793: 1789: 1780: 1778: 1772: 1752:, alongside 1747: 1721: 1701: 1690: 1685: 1681:resurrection 1672: 1662: 1660: 1646: 1638: 1633: 1629: 1608:Gregory XIII 1604:Honorius III 1595: 1594: 1584: 1579: 1574: 1566: 1563: 1558: 1552: 1547: 1543: 1541: 1528: 1523: 1518: 1512: 1509: 1492: 1486: 1476: 1465: 1461: 1455: 1445: 1442: 1390: 1380: 1356: 1348: 1345: 1335: 1326: 1323: 1318: 1315:end of all: 1312:teleological 1310: 1304: 1299: 1293: 1276: 1253: 1251: 1248: 1238: 1237:in Latin or 1234: 1224:catechetical 1215: 1211: 1205: 1199: 1197: 1181: 1174: 1166: 1160: 1144: 1132: 1128: 1102:, the first 1097: 1092: 1078: 1072: 1068: 1065: 1057: 1050: 1044: 1035:of the monk 1018: 1013: 994: 984: 981:Berengarians 955: 950: 947: 943: 915: 895: 884: 870: 865: 861: 855: 827: 815: 804: 796:Irish people 781: 757: 742: 737: 731: 727: 723: 719: 713: 709: 701: 697: 695: 668: 642:Neoplatonist 627: 623: 619: 615: 614: 537: 523:Neoplatonism 485: 407:Philosophers 394: 354: 347: 340: 333: 326: 319: 202:Neoplatonism 153:West Francia 116:Celtic cross 107: 75:October 2023 72: 57:Please help 49: 32: 9101:Tomáš Halík 9025:Jean Vanier 9010:René Girard 8995:Alfred Delp 8960:Yves Congar 8955:Karl Rahner 8930:Dorothy Day 8915:Edith Stein 8885:Ronald Knox 8483:John Fisher 8478:Thomas More 8455:Reformation 8347:Duns Scotus 8342:Ramon Llull 8335:and reforms 8323:Roger Bacon 8288:Bonaventure 8198:Roscellinus 7987:Pelagianism 7958:Constantine 7781:Key figures 7682:Manuscripts 7333:Ibn Khaldun 7171:Ibn Masarra 7102:Joseph Albo 7087:Nachmanides 7062:Saadia Gaon 7028:John Hennon 6952:Duns Scotus 6917:Ramon Llull 6897:Bonaventure 6892:Roger Bacon 6754:Cassiodorus 6668:Leo Strauss 6645:Continental 6611:Saul Kripke 6576:G. E. Moore 6510:Anne Conway 6433:Renaissance 6396:Bonaventure 5945:Clitomachus 5782:Aristonymus 5618:Periphyseon 5006:18 December 4817:Translation 4811:, editors, 4493:|work= 3587:Romans 4:17 2733:, Louvain, 2093:Periphyseon 1901:Malebranche 1708:dialectical 1688:Origenistic 1395:metaphorice 1306:City of God 1260:divisions). 1231:syllogistic 1216:Periphyseon 1201:magnum opus 1198:Eriugena's 1151:Michael III 1100:Saint Denis 830:Carolingian 784:Middle Ages 702:Periphyseon 645:philosopher 455:Bonaventure 419:Duns Scotus 314:Major works 230:Metaphysics 9157:877 deaths 9152:800 births 9146:Categories 9111:Scott Hahn 8488:Johann Eck 8140:Iconoclasm 8072:Pope Leo I 7932:Tertullian 7551:Columbanus 7428:Cú Chuimne 7298:al-Qazwini 7273:Ibn Sab'in 7252:Ibn Tufayl 7206:al-Kirmani 7092:Gersonides 7082:Maimonides 6581:Kurt Gödel 6505:Henry More 6307:Simplicius 6126:Iamblichus 5890:Arcesilaus 5850:Xenocrates 5830:Speusippus 5806:Heraclides 5732:Platonists 5659:, Ontology 5646:, Ontology 5633:, Ontology 5622:, Ontology 5371:Quoted in 5254:1031053458 5205:1031053458 5103:1089998860 5068:1089998860 5001:New Advent 4949:1089998860 4876:1089998860 4532:1031053458 4377:1031053458 3966:See also: 3177:1057554621 2339:References 1886:Upanishads 1728:Iamblichus 1553:not to be, 1494:principium 1446:theophania 1334:does say, 1233:. Nature ( 1037:Gottschalk 979: and 977:Impanation 975:See also: 957:intelligam 932:, and the 881:Malmesbury 772:Malmesbury 749:Iamblichus 740:) of God. 649:theologian 635: 800 518:Empiricism 487:Philosophy 369:Precursors 67:Wikisource 9015:Hans Küng 8804:Léon Bloy 8794:Modernism 8647:Jansenism 8333:Mysticism 7927:Montanism 7519:continent 7493:Palladius 7423:Cogitosus 7347:See also 7293:Ibn Arabi 7201:al-Biruni 7191:Miskawayh 7136:al-Nazzam 6722:Christian 6493:Cambridge 6361:Al-Farabi 6302:Damascius 6292:Zenodotus 6242:Hierocles 6211:Macrobius 6206:Augustine 6191:Antoninus 6141:Sosipatra 6086:Calcidius 5996:Antiochus 5950:Charmadas 5930:Carneades 5914:Hegesinus 5767:Aristotle 5747:Academics 5291:cite book 5262:cite book 5213:cite book 4797:Otto Kirn 4540:cite book 4495:ignored ( 4485:cite book 4404:Psalm 8:5 4385:cite book 3909:cite book 3901:940875532 3185:cite book 2930:170875608 2676:, p. 104. 1917:dogmatism 1909:Schelling 1837:navigatio 1828:Imago Dei 1785:Johannine 1698:Influence 1634:superesse 1620:Otto Kirn 1568:imago Dei 1439:Theophany 1147:Byzantine 991:Eucharist 809:, John's 218:Free Will 151:probably 144:877 (age 63:Wikiquote 50:contains 8547:Molinism 8125:Ecthesis 8077:Boethius 7982:Arianism 7972:Eusebius 7922:Irenaeus 7886:Polycarp 7800:Timeline 7716:See also 7531:Cellanus 7508:Tírechán 7473:Máel Dub 7227:Ibn Hazm 7181:Al-Amiri 7050:Medieval 6957:Durandus 6824:Roscelin 6749:Boethius 6564:Analytic 6349:Medieval 6312:Priscian 6247:Syrianus 6216:Boethius 6171:Salutius 6151:Dexippus 6146:Aedesius 6121:Porphyry 6109:Students 6104:Plotinus 6066:Longinus 6041:Apuleius 6031:Alcinous 6011:Plutarch 5905:Telecles 5875:Skeptics 5787:Coriscus 5559:Eriugena 5524:64712052 5170:21414370 5031:5 August 4983:, vol. 2 4978:(1985). 4911:16717916 4771:16717916 4723:16717916 4671:16717916 4632:16717916 4581:16717916 4448:16717916 4339:42214668 4285:16717916 4246:16717916 4207:16717916 4168:16717916 4129:16717916 4090:16717916 4040:16717916 4001:16717916 3950:16717916 3872:16717916 3833:16717916 3798:16717916 3737:16717916 3698:16717916 3659:16717916 3620:16717916 3574:16717916 3539:16717916 3504:16717916 3469:16717916 3419:16717916 3384:16717916 3331:16717916 3296:16717916 3261:16717916 3226:16717916 3045:64712052 3007:50445859 2972:64712052 2883:16717916 2848:64712052 2743:citation 2113:See also 1996:Boethius 1988:monastic 1971:Series B 1922:— 1869:and the 1790:excessus 1781:excessus 1724:Plotinus 1717:Boethius 1483:Filioque 1462:ánarkhos 1413:essentia 1407:essentia 1371:reality. 1296:Platonic 1227:dialogue 1149:emperor 912:Theology 800:Scotland 745:Plotinus 687:Boethius 675:monastic 437:Averroes 380:Boethius 302:Occamism 259:a series 257:Part of 118:. (1884) 8468:Erasmus 8318:Thomism 8057:Orosius 8032:Ambrose 7947:Cyprian 7875:Didache 7829:Vulgate 7788:General 7606:Tuotilo 7408:Ailerán 7403:Adomnán 7396:Authors 7116:Islamic 6907:Vitello 6865:century 6863:13–14th 6785:century 6783:11–12th 6450:Plethon 6386:Thierry 6381:Gilbert 6376:Bernard 6297:Agapius 6272:Isidore 6267:Marinus 6262:Proclus 6257:Aedesia 6252:Hermias 6225:Academy 6196:Hypatia 6131:Sopater 6116:Amelius 6046:Atticus 6026:Albinus 5909:Evander 5900:Lacydes 5860:Polemon 5855:Crantor 5772:Eudoxus 5739:Ancient 5676:John 31 5594:(ed.). 5473:: 5454:(ed.). 5441:: 5424:Sources 3968:άναρχος 2922:1199126 2796:Hauréau 2371:(ed.). 1905:Spinoza 1889:of the 1867:Eckhart 1821:Scivias 1775:itself. 1713:mystics 1704:logical 1489:ἄναρχος 1467:aseitas 1458:ἄναρχος 1456:God is 1401:proprie 1124:Hilduin 1075:Langres 1021:Hincmar 938:Proclus 862:Scottus 728:reditus 667:". 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