JOHN SCOTUS (ERIUGENA)
( c. 810 c. 875)
CHRISTIAN NEOPLATONISM
As his name implies,
John was born in Ireland and was educated in one of the monastic schools. An outstanding Greek scholar he translated
the works of Pseudo-Dionysius and others into Latin. He was for some years at the court of the
Frankish king Charles the Bald and became head of the Palace School about 845. He is noted for his highly original work On
the Divisions of Nature.
RELIGIOUS PHILOSOPHY/ PHILOSOPHY
OF NATURE/ METAPHYSICS
[1] By 'Nature' John
means the totality of (1) everything which exists 'actually' (that is, things which we
perceive through the senses or conceive through the intellect, and human nature
which is reconciled to God through grace); and (2) those things which 'are' in some way only
potentially (all objects which
transcend the power of reason, changeable material things in space and time,
and human nature alienated from God). Nature thus includes God and the
natural world [a]. John holds also that while one must accept
revealed Christian dogma as a matter of faith, its 'authoritative'
interpretation by the Church must be subject to the test of reason. Moreover, faith derives ultimately from
reason which is in God. There is thus no real distinction between
faith and reason [b]. In On the Division
of Nature he identifies four divisions.
(1) [Book I] Nature which creates
and is not created. This is God the
Uncaused cause the primary principle of all things created out of nothing [c]. God in this first aspect is known (i) mainly negatively [d] in that his essence transcends anything which is in the
natural world; (ii) affirmatively in that
natural things are predicated of Him as first cause [d]. He is thus
super-essential, that is, simultaneously essence and non-essence. God therefore both transcends the world and
is 'in' all things [e]
(2) The second division [Book II] Nature which both is created and
creates refers to the Divine Ideas as prototypes (prototypia, praedestinationes)
of natural things. They are creative, in the sense that they are
primary 'exemplary' causes or eternal reasons (rationes aeternae), that is, they are the archetypes [f] on which natural things in the world are
patterned when created by God. They may be said to be created in so far as they exist in the Word (God
the Son), which emanates eternally from God the Father [g] It
is only logically prior; for they are generated with it. But, although in their effects they
are a plurality, in their origin in the Word they are one and not separate; and
indeed are identical with God's essence [h].
(3) [Book III] Nature which is
created but does not create. Creatures,
external to the mind of God and constituting the spatio-temporal world,
participate in or derive from the prototypes and yet are created from nothing [i]. They are thus called participationes. God, the Divine Goodness, pours
Himself into and is diffused through his creation [i]. The 'hidden God' thereby manifests Himself as
the "form of the formless". This created world is
essentially good, evil being understood as a privation of the good [j].
(4) Lastly [Book V] Nature which neither creates nor is created. John means by this that Nature is God as the end or
final cause of the creative process God as all in all [k]. The
created world, including man redeemed through the Incarnation of the Word
returns to and is united with the rationes
aeternae in God respiritualized, as it were.
CRITICAL SUMMARY
John is the only significant and original
thinker in the West throughout the long period from Pseudo-Dionysius in the
sixth century to Anselm in the eleventh. His Neoplatonic doctrine of nature as an eternal reflection of God a
theophany and of God as all in all led some later medieval thinkers to regard
him as a pantheist. This brought him
into conflict with the Church and resulted in the condemnation of his
book. It is fair to say that in his
thought there sometimes seems to be a tension between the concepts of creator
and created. On the one hand God is
identified with Nature, and creation seen as a 'procession'. On the other hand John views God as prior to
being and distinct from the created world. The role of the Divine Ideas is clearly central here; they seem to be
both identical with God's essence and yet are the 'entities' which
spatio-temporal beings derive from and participate in. However, this is a problem common to
Neoplatonic thinkers generally; and in the context of his system as a whole
John's views are generally regarded as philosophically consistent.
S. Steel
& D. W. Hadley, 'John Scotus', in J. J. E. Garcia
(ed.), A Companion to Philosophy in the Middle Ages.
CONNECTIONS
John Scotus (Eriugena)