John Scotus Eriugena
John Scotus Eriugena is a monk and philosopher Irish of the ninth century born between the years 800 His life and work Eriugena wins the mainland to 845. It comes in France , called by Charles the Bald , and he spends most of the rest of his life at the court of the prince who established the school's rector palate, that is to say, it probably provides education at the palace school. He became the official philosopher of the grand-son of Charlemagne. With the reign of Charles, as part of formal education taught widens. John Scotus Eriugena exalts the religious zeal of the sovereign who, among his political concerns (attacks of the Normans and wars), able to preserve an interest in studying the Greek Fathers and not just the Latin Fathers. The Irish, who are at the court of Charles the Bald, the most numerous among foreign scholars, also affect the patristic and philosophical training. The simple desire to see Charlemagne priests speak Latin properly is quickly overwhelmed by the talent of people such as Sedulius , John Scotus Eriugena and Scot Martin. Traveling frequently to Laon , home to many compatriots, Eriugena engaging the services of Martin Scot necessary translations from Greek to his studies. In the courtyard of the grand-son of Charlemagne, Eriugena facilitator participates in the discussion of predestination and freely taught the liberal arts. It is this educated man that we owe the expression of mechanical arts. This term is used in one of his comments on a book Martianus Capella. This review already gives the mechanical arts status almost equal to that of the liberal arts. Original thinker, knowing Latin , the Greek , some also say the Hebrew , nourished by the writings of Origen , who translated texts then attributed to Dionysius , Scotus Eriugena is both philosopher and theologian. That is the only of its time to learn and translate Maximus the Confessor, to whom he owes an important element of his thought. The Roman Anastasius the Librarian of Eriugena said: "This barbarian who lives on the edge of the civilized world has been translated Dionysius the Areopagite, but provided little direction, he stuck to the letter." Citation? This quote does not seem relevant to the future. It relates to a translator prior Hilduin , which actually translated word for word. John Scotus was a secular cleric, though . It has a unique culture of its time. He is fond of Greek: a passage (which?) Of one of his writings suggests that he traveled to Greece and East. It reflects the Fathers of the Church and annotate the works of Maximus the Confessor and the pictures on the Gregory of Nyssa. He studied Origen and Augustine. It annotates and comments Martianus Capella and Boethius. It is still today known for being a brilliant translator and commentator of Pseudo-Dionysius the Areopagite. This secular Irish knew how to extract an essence that continues past traditions, Christian and pagan. And his thoughts could be rediscovered to renew thinking on topics such as imagination, theology apopathique, symbolism, etc.. For him, all human aspirations to learn are the original question of faith in revelation. It is up to human reason as a mirror of the Word in time nevertheless bears a duty to explain the meaning of revelation. It follows that no contradiction can arise between faith and human reason without misunderstanding, and between faith and divine reason. We must follow the authority of the Fathers of the Church as long as it agrees with the revelation, in case of contradiction, that the writing and the divine reason prevail .... The man has no reason as a mirror and likeness of the Word, who is the real reason that measures all human reason. And of course a tradition that is less fragile the Word, but it is not a rationalist modern Scot, as his "reason" is very far from the reason of the moderns. The Irishman, Eagle Spirit, conceived of nature (natura) in four categories whose starting point was God and whose term ended in God, so like a circle that is part of the Supreme and return to him. Any part of the Supreme and the Supreme returns. It is on a finite number of legitimate prospects as finite. All created beings are absorbed well by their creator. The concept of good and evil is specific to the event as time and space, innocent and guilty before knowing your destiny or time abroad not to their eternal destiny. Hell is no place on earth, the event space, because nothing is out of the area of the divine nature, it is nonetheless being, pain and blindness. V. Avital Wohlman "The man, the sensible world, and sin in the philosophy of John Scotus Eriugena" Vrin, 1987 In his treatise De divisione naturae (or Periphyseon), it is a compilation and synthesis of pagan Greek culture through the tradition of Greek and Latin fathers. This is essentially Greek culture, adding however, Latin authors-literate neo-Platonic, Boethius, and St. Augustine Martianus Capella: v: Stephen Gersh "From Iamblichus to Eriugena: An Investigation of the prehistory and evolution of The pseudo-Dionysian tradition "Archive Brill, Leiden, 1978. Distinguished theologian, he glosses the Gospel of John , analyzes the thought of Augustine of Hippo and takes part in major theological disputes about the divine nature. He opposes Godescalc about predestination. He incurs the wrath of several local councils for pantheism and pandisme which, according to a misunderstanding tenacious emerges from his works. This pantheism is a charge but never old, and for good reason, been confirmed. John Scotus Eriugena is read and studied throughout the Middle Ages, including Thomas Aquinas. Around 865 or 867 , it was denounced as heretical by Pope Nicolas I.. The accusation is not confirmed. Instead of retiring to a convent, he remained in France, and is on his home ground he died about 876 (maybe 877 ). John Scot is also a demonstration, a rare and precious, of Celtic culture, with its taste for fantasy conceived as a positive force, a direction toward the Light of lights. John Scot is now claimed by superficial readings that see him as a free thinker, as an anachronism with no value other than historical for our times. Some examples of these modern mythologies: In 851 , John Scotus Eriugena wrote in On predestination: Again, where are the references of these citations pure fantasy? It is in John Scotus Eriugena we (who?) Generally attributed the main ideas of the movement of the Free Spirit ( thirteenth century ) - ( XIV century ). Movement fiercely pursued by the Inquisition and papal whose first conviction was in 1204. Its high priestess Marguerite Porete eventually burned alive in Place de Greve at Paris on 1 June 1310 with his only book of simple souls Mirou anienties (book included many ideas Eriugena) (this is to argue, as Margaret Porete did not have access to Latin!). The functions of posterity "sectarian" in John Scotus Eriugena result from a misunderstanding of his work. Scotus is exactly the continuation of the Neoplatonic tradition of late antiquity, especially Proclus, reread and Christianized by Dionysius the Areopagite. See Endro Von Ivanka, "Plato Christianus", PUF, 1991; "From Iamblichus to Eriugena: An Investigation of the Prehistory and Evolution of the pseudo-Dionysian tradition" Stephen Gersh Published by Brill Archive, 1978. John Scotus Eriugena. The division of nature. Periphyseon. Paris: Presses Universitaires de France. Book I-II (1995), Book III (1995), Book IV (1995), Book V (2009), introduction, translation and notes by Francis Bertin. John Scotus Eriugena. "Commentary on the Gospel according to St. John"; "comment in the prologue of the Gospel according to St. John. Collection Christian Sources, Editions du Cerf, Paris. Mr. Cappuyns. John Scotus Eriugena his life, his work, his thought. Paris: Brouwer Descle 1933. Anastatic reprint: Brussels, Culture and Civilization, 1964 Endro von Ivanka, "Plato Christianus", PUF Paris 1991 Stephen Gersh "From Iamblichus to Eriugena: An Investigation of the Prehistory and Evolution of the pseudo-Dionysian tradition" Archive Brill, Leiden, 1978. Avital Wohlman "The man, the sensible world, and sin in the philosophy of John Scotus Eriugena" Vrin, 1987. Falque Emmanuel "God, the flesh and the other" (ch. 2, God phenomenon - John Scotus Eriugena) PUF, 2008 A polymath
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