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John Scottus Eriugena (d. ca. 877) is regarded as the most important philosopher and theologian in the Latin West from the death of Boethius until the thirteenth century. He incorporated his understanding of Latin sources, Ambrose, Augustine, Boethius and Greek sources, including the Cappadocian Fathers, Pseudo-Dionysius, and Maximus Confessor, into a metaphysics structured on Aristotle’s Categories, from which he developed Christian Neoplatonist theology that continues to stimulate 21st-century theologians. This collection of essays provides an overview of the latest scholarship on various aspects of Eriugena’s thought and writings, including his Irish background, his use of Greek theologians, his Scripture hermeneutics, his understanding of Aristotelian logic, Christology, and the impact he had on contemporary and later theological traditions. Contributors: David Albertson, Joel Barstad, John Contreni, Christophe Erismann, John Gavin, Adrian Guiu, Michael Harrington, Catherine Kavanagh, A. Kijewska, Stephen Lahey, Elena Lloyd-Sidle, Bernard McGinn, Ernesto Sergio Mainoldi, Dermot Moran, Giulio D’Onofrio, Willemien Otten, and Alfred Siewers
Unjustly ignored as a result of a 13th century condemnation, the thought of Johannes Scottus Eriugena (ca. 810-877) has only been subject to critical study in the 20th century. Now, with the completion of the critical edition of Eriugena's masterwork -- the Periphyseon -- the time has come to explore what is arguably the most intriguing and vital theme in his work: creation and nature. In honor of Edouard Jeauneau -- Institute Professor at the Pontifical Institute of Mediaeval Studies, University of Toronto and Honorary Research Director at the C.N.R.S. in Paris, to whom the field of Eriugenian studies is enormously indebted -- this volume seeks to undertake a serious examination of the centrality of Eriugena's thought within the Carolingian context, taking into account his Irish heritage, his absorption of Greek thought and his place in Carolingian culture; of Eriugena as a medieval thinker, both his intellectual influences and his impact on later medieval thinkers; and of Eriugena's reception by modern philosophy, from considerations of philosophical idealism to technology.
"The book is a comprehensive study of John Scotus Eriugena's commentary (Expositiones) on the Pseudo-Dionysian Celestial Hierarchy, with special attention given to its literary form and theological content." "The order for introducing various aspects of the Expositiones follows the format of the work itself: first in John's own order comes the Dionysian text in translation, followed by a paraphrase or two and then by Eriugena's own comments, sometimes on particular sources, more often on the points of doctrine he wants to expound. Thus this book starts with the author, that is, John's perspective on Dionysius himself (Chapter I: "Dionysian Biographies"). For Eriugena, Dionysius was the Athenian Areopagite, but was he also the Parisian martyr Saint Denis? Turning to the text of The Celestial Hierarchy, the particular Greek codex John was working with contained its own variants and challenges (Chapter II: "The Greek Manuscript and Its Problems"). Next comes a study of John's "Patterns of Translation and Paraphrase" (Chapter III). After his multiple paraphrases, Eriugena often adds his own expository remarks, sometimes invoking other sources, especially the remaining works of the Dionysian corpus (Chapter IV)." "Those interested primarily in John's philosophical theology could turn directly to the last three chapters, spanning the arc of "procession and return" so characteristic of the Periphyseon. The Expositiones show a particular interest in creation (Chapter V), anthropology (Chapter VI) and "Christ and Salvation" (Chapter VII). Eriugena's treatment of the doctrine of creation includes a particularly innovative understanding of creatio ex nihilo. His anthropology turns on the question of humanity's relationship to the divine, whether immediate (unmediated) or mediated or somehow both. The discussion of Christ includes skillful expansions of the biblical and Dionysian images for Christ, and a presentation of salvation as "theosis" or deification." "Translations of major sections of the Expositiones are appended, as well as John's prologue to his earlier translation of the Dionysian corpus. The book also contains a bibliography, an index of premodern and modern names, a scriptural index, and an index to the works of Eriugena."--BOOK JACKET.
This work is a substantial contribution to the history of philosophy. Its subject, the ninth-century philosopher John Scottus Eriugena, developed a form of idealism that owed as much to the Greek Neoplatonic tradition as to the Latin fathers and anticipated the priority of the subject in its modern, most radical statement: German idealism. Moran has written the most comprehensive study yet of Eriugena's philosophy, tracing the sources of his thinking and analyzing his most important text, the Periphyseon. This volume will be of special interest to historians of mediaeval philosophy, history, and theology.
Secrets of spiritual leadership from ancient to modern times... Behind the outer events of human history spiritural forces have guided human destinies. In this book Rudolf Steiner protrays the spiritual leadership of ancient India, Egypt, and Greece. He explains how the guidance of humanity later came under the beneficent influence of Christ, as well as angelic beings working for both good and ill. After the turning point of 1250 A.D. a modern form of esoteric spirituality arose to shape human development. Now our century witnesses a revival of spiritual influences from ancient Egypt. Revieded by Steiner for publication , these three lecture also treat secrets of the connection etween the early stages of childhood and the Christ being, and the role of the unborn child in choosing its parents and horoscope.
Treatise on Divine Predestination is one of the early writings of the author of the great philosophical work Periphyseon (On the Division of Nature), Johannes Scottus (the Irishman), known as Eriugena (died c. 877 A.D.). It contributes to the age-old debate on the question of human destiny in the present world and in the afterlife. The work survives in a single manuscript of which editions were published in 1650 and 1853. It has been most recently edited in 1978. The present translation was made from that edition. Modern scholars are able to discern in this early work strong intimations of Eriugena's later major writings.
The medieval Christian West's most radical practitioners of a Neoplatonic, negative theology with a mystical focus are John Scottus Eriugena, Meister Eckhart and Nicholas Cusanus. All three mastered what Cusanus described as docta ignorantia: reflecting on their awareness that they could know neither God nor the human mind, they worked out endlessly varied attempts to express what cannot be known. Following Pseudo-Dionysius the Areopagite, they sought to name God with symbolic expressions whose negation leads into mystical theology. For within their Neoplatonic dialectic, negation moves beyond reason and its finite distinctions to intellect, where opposites coincide and a vision of God's infinite unity becomes possible. In these papers Duclow views these thinkers' efforts through the lens of contemporary philosophical hermeneutics. He highlights the interplay of creativity, symbolic expression and language, interpretation and silence as Eriugena, Eckhart and Cusanus comment on the mind's work in naming God. This work itself becomes mystical theology when negation opens into a silent awareness of God's presence, from which the Word once again 'speaks' within the mind - and renews the process of creating and interpreting symbols. Comparative studies with Gregory of Nyssa, Pseudo-Dionysius, Anselm and Hadewijch suggest the book's wider implications for medieval philosophy and theology.
Despite his prominent role in the formation of Christian thought, John Scottus Eriugena still remains an enigmatic figure whose background and potential arouse a great deal of scholarly interest. This is true especially today, when faith seeks to regenerate: his honesty and profundity encourage us in our search for the authentic teaching of Christ. As a theologian who strongly believes in human dignity as equal to that of the imago dei, Eriugena helps us meet Christ again and follow him towards a new horizon of being. What makes Eriugena’s theology unique is his innovative approach to theological thinking, which is to be properly understood, as argued in this book, in terms of the paradigmatic shift from metaphysics to dialectic. The way we think, while trying to adopt and follow the truth of revelation so as to get freed from the world of finite things, cannot actually dispense with a dialectical treatment of contradiction. And Eriugena is explicit about this, which allows him to win a reputation as the “Hegel of the ninth century” and to make us look at our faith anew in coherence with such pivotal ideas as the divine unity, right reason, and return to the reality of creation.