Eriugena’s Periphyseon had influence in France at the schools of Laon, Auxerre, and Corbie. It was popular again in the twelfth century (with Hugh of Saint Victor, Alan of Lille, and Suger of Saint-Denis) when circulated in the ‘‘edition’’ of William of Malmsebury and the paraphrase of Honorius Augustodunensis. Eriugena’s translations of Dionysius circulated widely during the eleventh and twelfth centuries, as did his Homily on the Prologue to John (often attributed to Origen). In the thirteenth century, the Periphyseon was somewhat unfairly associated with the doctrines of two Paris theologians, David of Dinant and Amaury of Bene, and was condemned in 1210 and 1225. Eriugena was also, again unfairly, linked with certain views on the Eucharist associated with Berengar of Tours. Meister Eckhart of Hochheim (c. 1260-c. 1328) and Nicholas of Cusa (1401-1464) were familiar with the Periphyseon. Eriugena’s conception of human nature as imago dei influenced Renaissance Humanism. Thomas Gale produced the first printed edition of Eriugena’s works in 1687, which was soon listed on the papal Index of Prohibited Books. In the nineteenth century, Hegel and his followers revived Eriugena as the forefather of speculative idealism, and process theologians also acknowledged his dynamic conception of the divine. New critical editions of Eriugena’s works contributed to a revival of interest in Eriugena in the twentieth century.
See also: > Anselm of Canterbury > Augustine > Being > Boethius > Carolingian Renaissance > Church Fathers > Maximus the Confessor > Meister Eckhart > Metaphysics > Nicholas of Cusa > Platonism > Pseudo-Dionysius, the Areopagite > Time
World History
