By Deirdre Carabine
This quantity presents a quick and obtainable advent to the 9th-century thinker and theologian John Scottus Eriugena--perhaps an important philosophical philosopher to seem in Latin Christendom within the interval among Augustine and Anselm. Eriugena was once referred to as the interpreter of Greek proposal to the Latin West, and this ebook emphasizes the relation of Eriugena's idea to his Greek and Latin resources.
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Extra info for John Scottus Eriugena (Great Medieval Thinkers)
This nothing becomes something through the creative process in that the unknowable reveals itself through creation and in so doing becomes something that both itself and created effects can know. The paradox of creation is that the original darkness of God, which is no thing, becomes light, becomes some thing. God's fullness above being is the "nothing" that is the negation of something, but through its becoming, it becomes the negation of the negation: the divine nature becomes "other" than itself: God becomes not-God through the process of ex-stasis, literally, God's going out from God.
The theological level is, of course, the supreme level of contemplation of the divine nature. However, for Eriugena, scriptural texts cannot be studied in isolation at whatever level: reason is an indispensable aid in determining the true meaning of the scared texts: "we must follow reason which investigates the truth of things" (P. I SogA), but the the scriptures remain the ultimate guide to truth (P. V IOIOB-C). According to Eriugena's understanding, if reason and the sacred texts appear to come into conflict, that is because scripture uses allegories when speaking of God in order that the human mind can more easily understand divine reality from the things it knows (P.
So it is from Himself that God takes the occasions of His theophanies, that is, of the divine apparitions, since all things are from Him and through Him and in Him and for Him" (P. Ill 67gA). Thus it is that Eriugena can assert, quite confidently, that outside of God there is nothing (P. 1452C). "And while it is eternal it does not cease to be made, and made it does not cease to be eternal, and out of itself it makes itself, for it does not require some other matter which is not itself in which to make itself" (P.