A Short History of Medieval Philosophy
-Julius
R. Weinberg
Chapter III
The Mystical Element in Medieval
Thought: Pseudo-Dionysisu and John Scotus Eriugena
Weinbergsucceeds in chapter III in presenting clearly and succinctly a host of
philosophical notions and resolutions on the nature of God, the Good, and
creation as posited by Pesudo-Dionysius and John Scotus Eriugena. One of the most salient characteristic features of the medieval philosophical and religious tradition was the importance of contemplative mysticism in the life of faith and reason. This chapter situates the origins of this tradition in the Neo-platonic writings of Dionysius the Areopagite, who was a
companion of St. Paul. However, the earliest reference to Dionysius appears in the sixth century. Dionysius’ writings bring together Neoplatonic mysticism and Christian doctrine; the harmonious synthesis profoundly influenced medieval thought and culture.
However, the author notes that Dionysius’ mystical language joins a
pantheistic sensibility to a Christian philosophical view in which God, though distinct and separate from the world, permeates the world or rather the world is a derivation of God. At times this was found to be in conflict with the view of a transcendent God which was the favored orthodox position.
The first fundamental thesis presented is the absolute incomprehensibility of
God. Weinberg quickly moves to explain the various theological approaches to the understanding of the divine and its activity in the world despite God’s incomprehensibility.
The first approach is what is called affirmative theology based on what is
revealed in Scripture about God – good, one, living, omnipotent, etc . The affirmative is tempered by a negative theology which denies such descriptive language of what He is because of
God’s incomprehensibility and His remoteness in nature to anything in the
world. The third way, called symbolic or superlative theology, views God as Super-being, Super-goodness, Super-life and so forth from which all being, goodness, and life derive from;
hence God is “superlatively everything” in the world, of which originates in
God. The world becomes then a symbolic manifestation of God, though falling short as an effect of God and not the cause of its own existence.
Another notion is that the universe as it exists contains a hierarchy of being ranging
from angels and man to the inorganic elements. This corresponds with the ecclesiastical hierarchy of the Sacraments and sacred office from Bishop to laity. There is also the idea that everything proceeds from God who is the Super-substance. From God’s excess of Goodness the whole universe emerges and partakes of the divine. The endless procession ends in the return to its source, the Super-essential God. Thus we find the concept of “divine yearning” in creation and in souls as a desire for union, that is, a return to its source in God, the Super-essence.
John Scotus Eriugena’s work, influenced by Pseudo-Dionysius and the Church Fathers
both Greek and Latin, is the first great synthesis of philosophy and theology
of the early medieval period. In Eriugena, faith and reason emerge as paths to the same end, even though for the Irish theologian, faith precedes reason. (In heaven though, reason will replace faith since it will have been fulfilled.) True philosophy and true religion are not contradictory but the same, since faith and reason flow from the same source in God and the divine Logos is the source of all true authority.
If God is ineffable and incomprehensible in Himself, that is, in His nature, then
how do humans come to know God? According to the philosopher, the Godhead becomes comprehensible by its manifestations in nature and in the symbolic language of Scripture which is a condensation comprehendible to the human mind. The great gift of Divine Wisdom which
descends from God aids in illumination. Since knowledge means the mind knowing its object, the human mind becomes in a certain sense one with it. The knowledge of God which is ultimately fulfilled in the final vision of God in heaven implies union with God and thus man’s deification. Hence “wisdom” is the means of union with God.
There are many other rich concepts in Eriugena’s mystical thought and philosophy
presented in this short chapter. I will only mention the concepts or conceptual system: the division of nature and things as “to be” and “not to be” – distinctions of being and not being - based on hierarchy of being; the meaning of nothing as an attribute of God; beginning and end of creation; effects and causes; God’s revelation of Himself as theophanies or divine appearances; God as the only absolutely real being; the concept of God as “Super-essential”; the “necessity” of God’s nature; the Neo-platonic concepts of Unity, Goodness, and Being; the Logos of God as the medium and instrument of creation and the source of the “primordial causes” as distributed by the Holy Spirit; multiplicity of effects and its order for the mind; God’s causal (hence creative) knowledge; man as microcosm – the summation of creation and all things created in man; essential being of things and its two fold existence – as idea and body; creation in the Divine Mind and illumination by Divine Grace; the principle of plentitude; divine
emanation; the necessary return and the ultimate repose and restoration; authentic knowledge innate and sensible and so forth.
Weinberg introduces these concepts in a clear and manageable form which delights my
mind; I end the chapter with a great desire to further explore medieval philosophy or at least move on to the next chapter in enthusiastic anticipation of more savory ideas about the divine and life.
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