The Division Of Nature (Periphyseon). John Scotus Eriugena. Book I. TEACHER: Often I investigate as carefully as I can and reflect that of all things which can. John Scotus Eriugena (c/) Works (Selected List). Periphyseon ( The Division of Nature, ) Such is the first division of nature into genera. Eriugena is mainly remembered for his volu- minous work the Periphyseon [On Nature] or, in its Latin title, De Divisione. Naturae [The Division of Nature).

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De divisione naturae – Wikipedia

Second, noticing that there is always something in the meaning of these terms which is not appropriate to God — if only because all our terms are appropriate to creatures — we deny these same predicates of God.

Eriugena, however, recognizes the role of human nature in mediating between the divine and created things. Mirror Sites View this site from another server: But above all, Eriugena is a mystic who emphasizes the unity of human nature with God.

Creatures exist in a more perfect fashion in the primordial causes than in matter. Eriugena is therefore a strongly rationalistic philosopher, struggling to make sense of scriptural revelation in terms consistent with the evidence of reason.

Uhlfelder, Myra and J. Eriugena stresses both the divine transcendence above and immanence in creation. If humans are thought to jogn in a certain way, then angels do not exist in that way.

John Scotus Eriugena (Boston Collaborative Encyclopedia of Western Theology)

John the Scot Joannes Scotus Eriugena. Yet, the resurrection of the body is, by turns, caused by grace or by a natural telos. In his understanding of this causal procession, Eriugena accepts Neoplatonic principles: Consider the oj passage: Scotua departure from orthodoxy was not merely imagined, for no matter how genial an interpretation we attempt, there are too many passages which do not lend themselves to irenic treatment.

Works Selected List 3. This clearly implies that humanity as a whole, that is, resurrected human nature in its perfected state will be truly illuminated and merged with the divine, for human nature itself in its very essence is the intellectus omnium.


Nature is to be understood as what is real in the widest sense, the totality of all things that are and are not. Everything ultimately has its being from God. nsture

His considered position appears to be that God, foreseeing that man would fall, created a body and a corporeal world for him. Unsourced material may be challenged and removed. Das System des Johannes Scottus Eriugena. Once more, the question he chooses to raise is surprising: The Division of Nature As has been mentioned, the single most important work of John Scotus Erigena, the one to which he owes his claim to our particular attention, is the De divisione naturae.

Institute for Advanced Studies. We ought not then like irrational creatures only consider the surface of visible things but seek to comprehend what is perceived by our bodily senses. Despite this result, the Catholic Encyclopedia noted of Eriugena that “there can be no doubt that he himself abhorred heresy, was disposed to treat the heretic with no small degree of harshness Eriugena celebrates the lack of limit and inherent transcendence not just of human nature but also of the whole of nature.

If affirmative theology comes up with a vast number of terms which can be predicated of God, negative theology will deny the same predicates of God.

Johannes Scotus Eriugena c. For the Neoplatonist, we may generalize, such entities were considered subsistent and apart from the first principle. This is based on a dedication in the book identifying as frater brother Wulfadwho was made a bishop inmaking it unlikely that Eriugena would have used so casual a reference after that elevation.

Anselm of Laon; and, more importantly, Gilbert of Poitiers and Abelard take from the thought of Erigena; indeed, the Victorine school as a whole can be said to come under the influence of Scotus Erigena. His translations of Pseudo-Dionysius were widely used until they were gradually replaced in the thirteenth century by those of Johannes Sarracenus.

The Corpus Dionysii had been given a gift to Charles the Bald’s father, Louis the Pious, from the Byzantine Emperor Michael the Stammerer ina gift thought appropriate possibly because of a misidentification of Pseudo-Dionysius with the patron saint of France, St.

Part II: The Carolingian Renaissance

eriuugena Man did not lose completely the dignity of his nature after sin. There are several remarkable aspects of this division. According to Erigena, the being of all things is a participation in the universal reality of God.


The division of nature is thus a differentiation into genera and species which may each have their own distinctive properties. This will suffice for Erigena’s doctrine on the nature which creates and is not created.

It would be difficult to say whether this means that the pagan philosophies can be judged true only by the test of revealed truth. Eriugena recognizes that Christ is unique and that the individual is not collapsed into the universal, even in the return. Human nature is distinguished by the presence of a rational soul in the person.

The form of exposition is that of dialogue ; the method of reasoning is the syllogism. John is the symbol of understanding. He is generally recognized to be both the outstanding philosopher in terms of originality tge the Carolingian era and of the whole period of Latin philosophy stretching from Boethius to Anselm.

John Scottus Eriugena

Attribution of being is subject to the dialectic of affirmation and natyre. Soon after completing his translation of Pseudo-Dionysius c. From the essences of things we can conclude that God is, from the marvelous order among creatures eriugenna conclude that He is wise, and from their activity that God is life. By referring to Plato, who has found God by means of the study of creatures, Erigena seems to be recognizing a distinction between philosophy and the knowledge of faith.

One of the striking features of this complex — and certainly, in this form, original — account is that being and non-being are treated as correlative eriuegna In regard to the relation of reason and authority, Eriugena gives reason priority but in this sense, that interpretation of revealed truths in scripture must be normed by truth discerned by reason; theological tradition is a tradition of more and less reasonable considerations of revealed dogma.