Eriugena, Johannes Scottus
(b. Ireland, first quarter ninth century; d. England [?], last quarter ninth century)
Philosophy.
Nothing is known of Eriugena’s life before , by which time he had already left Ireland and had been living for some years in France. By the reputation for learning he had acquired was sufficient for his being asked to give his views on the dispute that had arisen over the interpretation of Augustine’s teaching on predestined grace (Ebo of Grenoble, Liber de tribus epistolis, XXXIX; Migne, Patrologia, CXXII, A). In his reply, De praedestinatione, he revealed a critical understanding of the relevant texts of Augustine and adopted his precept that the seven liberal arts should be applied to the solution of theological problems. He also gave early evidence of a knowledge of Greek that was to become exceptional, if not unique, in ninth-century Europe.
Eriugena specifically attributed to an inadequate understanding of Greek and the liberal arts the failure of his contemporaries to understand Augustine’s teaching (De praedestinatione, XVIII; Patrologia CXXII, C10–D1) and made these two disciplines the principal subjects in the curriculum of t
Johannes Scottus Eriugena (c. – C.E.) (also Johannes Scotus Erigena, Johannes Scotus Eriugena, John the Scot, John Scottus Eriugena), was an Irish theologian, Neoplatonistphilosopher, and poet. His proficiency in the Greek language (which was rare at the time) allowed him to have access to a greater scope of philosophies and theologies and to contribute significantly to the intellectual tradition of Western Europe. He was the first to introduce the ideas of Neoplationism into Western Europe, and he is also well known for having translated and made commentaries upon the work of Pseudo-Dionysius. He also presented On the Division of Nature as the first systematic thought in the Middle Ages. His integration of a broad scope of Hellenic and Christian traditions re-ignited the development of ideas in Western Europe, which had been dormant since the death of Boethius.
Name
"Eriugena" is perhaps the most suitable surname form as he himself uses it in one manuscript. ‘Scottus’ in the Middle Ages meant "Gaelic." The spelling 'Scottus' has the authority of the early manuscripts until perhaps the eleventh century. Occasionally he is also named '
John Scottus Eriugena
1. Life and Writings
Eriugena as Liberal Arts Master
Nothing is known about Eriugena’s place or date of birth or of the circumstances of his early life, but, on the basis of circumstantial evidence and some surviving testimonia (helpfully gathered in Brennan ), it is conjectured that he was born in Ireland around or possibly slightly earlier (c. ). His Irish provenance is confirmed by the fact that he self-consciously signed his translation of Pseudo-Dionysius’ works with the neologism “Eriugena” (Patrologia Latina, hereafter PL, a) meaning “Irish born”, a word possibly modelled on the Virgilian “Graiugena” (Aeneid , see Heyworth & Morwood, ). The word “Eriugena” became corrupted to “Erigena” in twelfth century library entries (e.g., the Cluny catalogue) and by the seventeenth century it became common to refer to him as “John Scot(t)us Erigena” (e.g., by Bishop Ussher and Thomas Gale). A scattering of Old Irish words used to explain difficult or recondite Latin terms, in his Biblical glosses (Glossae; see edition by Contreni & Ó Néill, ), i
John Scotus Eriugena (c/)
1. Background
Johannes Scotus Eriugena (c. &#;) was an Irish theologian, Neoplatonist philosopher, and poet. He is best known for translating and commenting on the works of Pseudo-Dionysius the Areopagite. In this capacity, he helped to transmit Dionysian mystical theology to the Medieval Latin West.
2. Works (Selected List)
Periphyseon (The Division of Nature, )
3. Themes
Eriugena's greatest work and the sole speculative system to be produced between the final collapse of the Roman Empire and the 11th century, is Periphyseon, &#;On the Divisions of Nature,&#; written
According to the system, Nature is the totality of the things that are and the things that are not. Such is the first division of nature into genera. This division may be made in several ways:
(1) Things perceivable or intelligible, versus things that transcend sense and intellect (e.g., God, being);
(2) According to the hierarchy of being, each being in relation to beings above it may be said not to be, while the higher in relation to the lower may be said to be. Alternatively, in a corresponding chain of knowing, the lower &#;is&#; for the higher but the h
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