|
John Scotus Eriugena
(c810 - c875)
Life and Works-
John Scotus Eriugena was a famous theologian and translator. Some have claimed that he is the only truely original thinker between Boethius and St. Anselm. Somewhere between 845 and 847, he arrived at the palace school of Charles the Bald at Quierzy near Laon. This palace school was a descendent of the palace school established by the Emperor Charlemagne is his attempt to revive learning in the late eighth and early nineth centuries. He taught grammar and dialectics. Starting in 849, he was involved in an intellectual controversy concerning predestination. This would continue until 860. In 851, John was asked by Hincmar of Reims to write a small treatise on predestination. This seems to imply that by this time he had obtained a degree of notoriety as a theologian. Eriugena also composed the Annotationes in Marcianum Capellam from 859-860.
From 860 to 865, Eriugena undertook the translation of works by the Pseudo-Dionysius, Maximus Confessor, and others. His translation of the Pseudo-Dionysius would have a long-range effect on the developement of Western thought.
From 860 until his death, Eriugena composed his most important philosophical works. He wrote commentaries on the Gospel of John and the Pseudo-Dionysius.He also wrote De divisione naturae, which is considered his most important orginal piece.
Eriugena's writings on predestination were condemned in 855 and 859. It is not known how he responeded to these condemnations.
--------------------------------------------------------------------------------
Translations-
As mentioned above, one of Eriugena's two principal contributions to the history of Western thought is as a translator of texts. Eriugena was a rare specimen in early medieval intellegensia. He knew ancient Greek! He probably learned Greek in Ireland, then one of the principal centers for classical learning.
In 860, Eriugena was comissioned by Charles the Bald to translate a copy of the Pseudo-Dionysius' works which had been sent the Byzantine Emperor Michael Balbus in 827. Eriugena's translation, which undertaken from 860-862, consisted of 10 letters, 2 prefaces, and 4 very important works.
1. De divinis nominibus
2. Theologia mystica
3. De hierarchia caelestia
4. De hierarchia ecclesiastica
Eriugena was also comissioned to translate the commentaries of Maximus Confessor. This translation, done between 862-864, consisted of a preface, 2 poems, and 67 chapters. In 865, he translated a sermon by Gregory of Nyssa and another by Epiphanius.
The impact of these Greek translations was profound. Neo-Platonic thought, especially that of the Pseudo-Dionysius, is evident throughout his writings.
--------------------------------------------------------------------------------
De divisione naturae-
This is Eriugena's most important original piece of writting. It clearly utilizes Neo-Platonic writtings that Eriugena became familiar with through his Greek translations. He greatest influences seem to be the Pseudo-Dionysius, St. Augustine, and Origen of Alexandria.
De divisione naturae is composed of five books. The first book deals with God. God is completely unknowable. Human language about God is inherently imperfect.
The second book deals with various categories of being.
The third book deals with all created beings as theophanies of God.
The fourth book treats human beings, their creation, life in Paradise, and the Fall from Paradise.
The fifth and final book deals with the return of all things to God through His Son Jesus Christ.
De divisione naturae was ultimately condemned as heretical at the Council of Pisa in 1210. Honorius III ordered all copies of the De divisione naturae to be burned publically in 1225. Those who did not burn the book were to be excommunicated and/or declared heretics. In spite of these condemnations, the book has survived and has been very influential.
--------------------------------------------------------------------------------
Reason and Revelation-
One of the most important and perplexing questions of the Middle Ages was how are reason and revelation related?
Eriugena believed that human reason, in its present state is seriously flawed because of original sin. However, as a philosopher, he could not accept that the human mind was completely tarnished. He thought that the human mind was still capable of attaining truths by contemplating visible creatures.
The only infallible truth, Eriugena believed, was to be found in Scriptures. This is divine revelation, given to human beings to illuminate their withered minds.
Eriugena believed that both rational and revealed truths are theophanies, manifestations of the glory of God. Eriugena refused to believe that there could be any conflict between right human reasoning and the right understanding of the revealed Scripture.
Eriugena believed that it was best for the human being to begin with Scriptures first. This is the most certain source of truth. Reason should always pursue its task, that being the Truth, under the guidance of Scripture which is God's grace. Eriugena speaks of Scripture as a banquet of God tempting the human intellect to eat. Eriugena says that the Holy Scriptures can be understood on four successive levels; literal, spiritual, historical, and allegorical.
The second most important authority for Eriugena was Reason. Reason was what the Church Fathers used in order to understand what was revealed in Scriptures. Thus, Reason has an authority even over the works of great men like Augustine and Ambrose. However, the place of the Church Fathers is not to be misunderstood. After reason, the Church Fathers are the most important authority. Furthermore, Eriugena says, they are to be read as fitting guides to interpreting Scripture.
Since Reason and Scripture both come from God, Eriugena believes that all true religion is also true philosophy, and all true philosophy is also true religion.
--------------------------------------------------------------------------------
Predestination-
In his work entitled, De predestinatione (851) John Scotus Eriugena claims that those who are predestined, are predestined to do good. Those who do evil are not predestined at all. They do evil of their own accord. Human free will is a gift from God. Through human free will, says Eriugena, human beings might choose to commit sinful acts. However, no human being is predestined to do so. The reason that no human being is predestined to commit evil acts is because evil has no physical reality. Eriugena says that if someone knows the simple rules of dialectics, there is no way that they can believe in double predestination. Double predestination becomes a rational impossibility.
Eriugena's work would ultimately be attacked by Prudentius of Troyes and Florus of Lyons. De predestinatione was condemned at the councils of Valencia (855) and Langres (859).
|
Философията на Средните векове
