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'''John Scotus Eriugena''' or '''Johannes Scotus Erigena''' (* early 9th century; † late 9th century) was a West Frankish monk of Celtic-Irish origin who worked at the court of [[w:Charles the Bald|Charles the Bald]] (823-877) as a teacher of the [[seven liberal arts]] and wrote numerous philosophical and theological works. As was customary at the time, he based his teaching on the encyclopaedic work ''De nuptiis Philologiae et Mercurii'' ("The Marriage of Philology with Mercurius") by [[w:Martianus Capella|Martianus Capella]], which he also commented on in detail. Through his logically clean line of thought in the theological argumentation, Scotus Eriugena was already preparing the scholastic way of thinking. Due to his good, if not excellent, knowledge of Greek, which was very rare at the time<ref>Where and how Eriugena acquired this knowledge of Greek remains unclear. In the monasteries of his Irish homeland, people had an elementary knowledge of the Greek language, but certainly not at Eriugena's level. In his thinking, he shows great sympathy for the clearly more spiritual Greek Eastern Church, which at that time was not yet officially divorced from the Western Church, but was already separated from it by a great spiritual gap. Thus, at the Fourth Council of Constantinople (869), the teachings of Photios I were rejected and the trichotomy, the threefold division of the human being into body, soul and spirit, was condemned as heretical - and thus the spirit of the human being "abolished", as Rudolf Steiner often put it. However, whether Eriugena came into contact with scholars of the Eastern Church and whether Eruigena also undertook journeys to Byzantium or Greece remains obscure.</ref>, he was able to translate many works of the Greek philosophers and Church Fathers into Latin and comment on them, thus making them accessible and contributing above all to the dissemination of Neoplatonic thought. His translation of the works of Dionysius Areopagita, which were drawn from deep esotericism and had a decisive influence on the Christian doctrine of Angels, was particularly significant. Eriugena also found significant inspiration in [[w:Gregory of Nyssa|Gregory of Nyssa]] (* around 335/340; † after 394) and [[w:Maximus Confessor|Maximus Confessor]] (* around 580; † 662). Eriugena's main work, the '''Periphyseon''' ({{Greek|Περὶ φύσεων}} "On Natures", "On the Classification of Nature"), divided into five books, provides rich information about his thought. In the [[School of Chartres]], the works of John Scotus Eriugena were highly esteemed, but were later condemned several times because of their audacious thought and many copies of his writings were burned.  
'''John Scotus Eriugena''' or '''Johannes Scotus Erigena''' (* early 9th century; † late 9th century) was a West Frankish monk of Celtic-Irish origin who worked at the court of [[w:Charles the Bald|Charles the Bald]] (823-877) as a teacher of the [[seven liberal arts]] and wrote numerous philosophical and theological works. As was customary at the time, he based his teaching on the encyclopaedic work ''De nuptiis Philologiae et Mercurii'' ("The Marriage of Philology with Mercurius") by [[w:Martianus Capella|Martianus Capella]], which he also commented on in detail. Through his logically clean line of thought in the theological argumentation, Scotus Eriugena was already preparing the scholastic way of thinking. Due to his good, if not excellent, knowledge of Greek, which was very rare at the time<ref>Where and how Eriugena acquired this knowledge of Greek remains unclear. In the monasteries of his Irish homeland, people had an elementary knowledge of the Greek language, but certainly not at Eriugena's level. In his thinking, he shows great sympathy for the clearly more spiritual Greek Eastern Church, which at that time was not yet officially divorced from the Western Church, but was already separated from it by a great spiritual gap. Thus, at the Fourth Council of Constantinople (869), the teachings of Photios I were rejected and the trichotomy, the threefold division of the human being into body, soul and spirit, was condemned as heretical - and thus the spirit of the human being "abolished", as Rudolf Steiner often put it. However, whether Eriugena came into contact with scholars of the Eastern Church and whether Eruigena also undertook journeys to Byzantium or Greece remains obscure.</ref>, he was able to translate many works of the Greek philosophers and Church Fathers into Latin and comment on them, thus making them accessible and contributing above all to the dissemination of Neoplatonic thought. His translation of the works of Dionysius Areopagita, which were drawn from deep esotericism and had a decisive influence on the Christian doctrine of Angels, was particularly significant. Eriugena also found significant inspiration in [[w:Gregory of Nyssa|Gregory of Nyssa]] (* around 335/340; † after 394) and [[w:Maximus Confessor|Maximus Confessor]] (* around 580; † 662). Eriugena's main work, the '''Periphyseon''' ({{Greek|Περὶ φύσεων}} "On Natures", "On the Classification of Nature"), divided into five books, provides rich information about his thought. In the [[School of Chartres]], the works of John Scotus Eriugena were highly esteemed, but were later condemned several times because of their audacious thought and many copies of his writings were burned.  
== Life and work ==
Little is known about the life of Eriugena - an epithet he may have given himself. Because of his radical theories, he was often fiercely opposed. According to legend, the historical basis of which, however, cannot be ascertained and therefore remains doubtful, Scotus Erigena was later summoned to England or had to flee there, where he is said to have been murdered by his own students, possibly at the behest of the Pope, with their pens(!)<ref>Which is perhaps only to be understood metaphorically in the sense of a refutation of his writings.</ref>. His work miraculously survived for the most part.
{{GZ|One could say that, as if by some kind of historical miracle, posterity has actually come to know the writings of John Scotus Erigena. Unlike other writings from the first centuries, which were similar and have been completely lost, they were preserved until the 11th and 12th centuries, and a few even into the 13th century. At that time they were declared heretical by the Pope, and orders were given that all copies had to be searched out and burned. Only much later were manuscripts from the 11th and 13th centuries found again in a lost monastery. In the 14th, 15th, 16th and 17th centuries nothing was known about Johannes Scotus Erigena. The writings had been burnt like similar writings which contained similar things from the same time and where one was happier from Rome's point of view: all other copies had been given over to the fire! Only a few of the Scotus Erigena remained.|204|260}}
{{GZ|Those who are more or less inclined to rationalism, even if with sagacity and richness of spirit, will already grumble when they get to see, to see spiritually, what emanated from the Areopagite, and what then found a last significant revelation in this Erigena. In the last years of his life he was still a Benedictine prior. But his own monks, as the legend says - the legend; I am not saying that this is literally true, but if it is not quite true, it is approximately true - they worked him with pins until he was dead, because he still brought Plotinism into the ninth century. But beyond him lived his ideas, which were at the same time the further development of the Areopagite's ideas. His writings more or less disappeared until later times; they did, however, come down to posterity. In the 12th century, Scotus Erigena was declared a heretic. But that did not yet have the significance it has later and today. Nevertheless, Albertus Magnus and Thomas Aquinas were also deeply influenced by the ideas of Scotus Erigena.|74|51}}


== Literatur ==
== Literatur ==

Revision as of 14:02, 26 May 2021

Depiction of Eriugena in the manuscript Paris, Bibliothèque Nationale, Lat. 6734

John Scotus Eriugena or Johannes Scotus Erigena (* early 9th century; † late 9th century) was a West Frankish monk of Celtic-Irish origin who worked at the court of Charles the Bald (823-877) as a teacher of the seven liberal arts and wrote numerous philosophical and theological works. As was customary at the time, he based his teaching on the encyclopaedic work De nuptiis Philologiae et Mercurii ("The Marriage of Philology with Mercurius") by Martianus Capella, which he also commented on in detail. Through his logically clean line of thought in the theological argumentation, Scotus Eriugena was already preparing the scholastic way of thinking. Due to his good, if not excellent, knowledge of Greek, which was very rare at the time[1], he was able to translate many works of the Greek philosophers and Church Fathers into Latin and comment on them, thus making them accessible and contributing above all to the dissemination of Neoplatonic thought. His translation of the works of Dionysius Areopagita, which were drawn from deep esotericism and had a decisive influence on the Christian doctrine of Angels, was particularly significant. Eriugena also found significant inspiration in Gregory of Nyssa (* around 335/340; † after 394) and Maximus Confessor (* around 580; † 662). Eriugena's main work, the Periphyseon (Greek: Περὶ φύσεων "On Natures", "On the Classification of Nature"), divided into five books, provides rich information about his thought. In the School of Chartres, the works of John Scotus Eriugena were highly esteemed, but were later condemned several times because of their audacious thought and many copies of his writings were burned.

Life and work

Little is known about the life of Eriugena - an epithet he may have given himself. Because of his radical theories, he was often fiercely opposed. According to legend, the historical basis of which, however, cannot be ascertained and therefore remains doubtful, Scotus Erigena was later summoned to England or had to flee there, where he is said to have been murdered by his own students, possibly at the behest of the Pope, with their pens(!)[2]. His work miraculously survived for the most part.

„One could say that, as if by some kind of historical miracle, posterity has actually come to know the writings of John Scotus Erigena. Unlike other writings from the first centuries, which were similar and have been completely lost, they were preserved until the 11th and 12th centuries, and a few even into the 13th century. At that time they were declared heretical by the Pope, and orders were given that all copies had to be searched out and burned. Only much later were manuscripts from the 11th and 13th centuries found again in a lost monastery. In the 14th, 15th, 16th and 17th centuries nothing was known about Johannes Scotus Erigena. The writings had been burnt like similar writings which contained similar things from the same time and where one was happier from Rome's point of view: all other copies had been given over to the fire! Only a few of the Scotus Erigena remained.“ (Lit.:GA 204, p. 260)

„Those who are more or less inclined to rationalism, even if with sagacity and richness of spirit, will already grumble when they get to see, to see spiritually, what emanated from the Areopagite, and what then found a last significant revelation in this Erigena. In the last years of his life he was still a Benedictine prior. But his own monks, as the legend says - the legend; I am not saying that this is literally true, but if it is not quite true, it is approximately true - they worked him with pins until he was dead, because he still brought Plotinism into the ninth century. But beyond him lived his ideas, which were at the same time the further development of the Areopagite's ideas. His writings more or less disappeared until later times; they did, however, come down to posterity. In the 12th century, Scotus Erigena was declared a heretic. But that did not yet have the significance it has later and today. Nevertheless, Albertus Magnus and Thomas Aquinas were also deeply influenced by the ideas of Scotus Erigena.“ (Lit.:GA 74, p. 51)

Literatur
References to the work of Rudolf Steiner follow Rudolf Steiner's Collected Works (CW or GA), Rudolf Steiner Verlag, Dornach/Switzerland, unless otherwise stated.
Email: verlag@steinerverlag.com URL: www.steinerverlag.com.
Index to the Complete Works of Rudolf Steiner - Aelzina Books
A complete list by Volume Number and a full list of known English translations you may also find at Rudolf Steiner's Collected Works
Rudolf Steiner Archive - The largest online collection of Rudolf Steiner's books, lectures and articles in English.
Rudolf Steiner Audio - Recorded and Read by Dale Brunsvold
steinerbooks.org - Anthroposophic Press Inc. (USA)
Rudolf Steiner Handbook - Christian Karl's proven standard work for orientation in Rudolf Steiner's Collected Works for free download as PDF.

References

  1. ↑ Where and how Eriugena acquired this knowledge of Greek remains unclear. In the monasteries of his Irish homeland, people had an elementary knowledge of the Greek language, but certainly not at Eriugena's level. In his thinking, he shows great sympathy for the clearly more spiritual Greek Eastern Church, which at that time was not yet officially divorced from the Western Church, but was already separated from it by a great spiritual gap. Thus, at the Fourth Council of Constantinople (869), the teachings of Photios I were rejected and the trichotomy, the threefold division of the human being into body, soul and spirit, was condemned as heretical - and thus the spirit of the human being "abolished", as Rudolf Steiner often put it. However, whether Eriugena came into contact with scholars of the Eastern Church and whether Eruigena also undertook journeys to Byzantium or Greece remains obscure.
  2. ↑ Which is perhaps only to be understood metaphorically in the sense of a refutation of his writings.
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