John Scottus Eriugena

fl 9th century
Irish people in continental Europe, scribes, scholars
Laon

Irish scholar and theologian who had been active as a teacher at the palace school of Charles the Bald.

See also: Charles the BaldCharles the Bald

Entry reserved for but not yet available from the subject index.

See more AldelmusAldelmus
(fl. 9th century(?))
Scholar known from an attribution to a table of computus, where he is called a brother of John Scottus Eriugena.
See more Anonymous [i¹]Anonymous ... i¹
(s. ix)
Anonymous scribe/annotator whose Irish hand is detected in a number of continental manuscripts of Eriugena’s works. Since a study by E. K. Rand, the hand is usually designatedl i¹, distinguishing it from that of a fellow scribe, which is designated i². T. A. M. Bishop, Edouard Jeauneau and Bernhard Bischoff identified it as the hand of Eriugena himself, but others have argued that he was probably one of his assistants.
See more Anonymous [i²]Anonymous ... i²
(s. ix)
Nisifortinus;i²
Anonymous scribe/annotator whose Irish hand is detected in a number of continental manuscripts of Eriugena’s works and who was probably an assistant of Eriugena. Since a study by E. K. Rand, the hand is usually designatedl i², distinguishing it from that of a fellow scribe, which is designated i¹. Because he is known to have written annotations beg. Nisi forte quis dixerit to some of Eriugena’s bolder statements, modern scholars have nicknamed him Nisifortinus.
See more Israel the GrammarianIsrael the Grammarian
(fl. c.900–c.970)
Tenth-century teacher, scholar and poet. He had been a student of John Scottus Eriugena, spent time at the court of King Æthelstan, found a new patron in Rotbert, archbishop of Trier, and became tutor to Bruno, brother of Otto I and later archbishop of Cologne. Breton, Welsh and Irish origins have been variously ascribed to him, with the Breton hypothesis currently finding most favour in scholarship.
See more

References (121)
Texts attributed to… (4)

See also references for related subjects.

Otten, Willemien, “Eriugena as the last patristic cosmologist”, in: Markus Vinzent (ed.), Papers presented at the Eighteenth International Conference on Patristic Studies held in Oxford 2019, vol. 19: Eriugena's Christian neoplatonism and its sources in patristic and ancient philosophy, 122, Leuven: Peeters Publishers, 2021. 127–142.

Vinzent, Markus (ed.), Papers presented at the Eighteenth International Conference on Patristic Studies held in Oxford 2019, vol. 19: Eriugena's Christian neoplatonism and its sources in patristic and ancient philosophy, Studia Patristica, 122, Leuven: Peeters Publishers, 2021.

Otten, Willemien, Thinking nature and the nature of thinking: from Eriugena to Emerson, Stanford: Stanford University Press, 2020.

abstract:

A fresh and more capacious reading of the Western religious tradition on nature and creation, Thinking Nature and the Nature of Thinking puts medieval Irish theologian John Scottus Eriugena (810–877) into conversation with American philosopher Ralph Waldo Emerson (1803–1882). Challenging the biblical stewardship model of nature and histories of nature and religion that pit orthodoxy against the heresy of pantheism, Willemien Otten reveals a line of thought that has long made room for nature's agency as the coworker of God. Embracing in this more elusive idea of nature in a world beset by environmental crisis, she suggests, will allow us to see nature not as a victim but as an ally in a common quest for re-attunement to the divine. Putting its protagonists into further dialogue with such classic authors as Augustine, Maximus the Confessor, Friedrich Schleiermacher, and William James, her study deconstructs the idea of pantheism and paves the way for a new natural theology.

Borsje, Jacqueline, “Random thoughts about restless women”, in: Elena A. Parina, Victor V. Bayda, and Andrej V. Sideltsev (eds), Слово, знание и учение / Focal, fios agus foghlaim: Сборник статей в честь юбилея Татьяны Андреевны Михайловой [Festschrift in honour of Tatyana A. Mikhailova], Moscow: Maks Press, 2020. 31–35.

abstract:

This contribution concerns gruesome tales of cruelty and the intersection of fact and fiction. The case study is the image of some dangerous mythological women: Lilith, Lamia, Alecto, and the Morrígain. Late-antique and early-medieval authors have clustered (some of) them by identifying them with each other. This contribution tries to explain the etymological association of Furies in general or Alecto in particular as being ‘unstoppable/incessant’ within a narrative context. While the characteristic of ‘unstoppable’ appeared to make sense for Lilith/Lamia/Alecto, the Morrígain suddenly seemed to fall outside the equation. She is not a strangler of babies and we have no textual witnesses of her lacerating a male partner after sex. In order to understand Eriugena’s equation of the Morrígain with Lilith/Lamia, we need to read the whole chapter of the Book of Isaiah to which he added his glosses. This contribution ends with the intersection of human and superhuman when discussing the fifth/sixth-century rule to exclude from the Christian community those who accused their fellow human beings of being such a destructive supernatural female.

Herren, Michael W., Andrew Dunning, Chiara Ombretta Tommasi, and Giovanni Mandolino, Iohannes Scottus Eriugena: Carmina; De imagine, Corpus Christianorum, Continuatio Mediaevalis, 167, Turnhout: Brepols, 2020.

A new edition of Eriugena’s poems, first published by Michael Herren in 1993 and now revised by Herren and Andrew Dunning; together with a new edition of De imagine by C. O. Tommasi and G. Mandolino.

abstract:

John Scottus Eriugena’s Carmina reflect not only his central philosophical and theological ideas, but also his literary education and his life at the court of Charles the Bald. This corpus of Eriugena’s poetry includes recent discoveries of new items. Works laid under contribution by the poet have also been expanded.

De Imagine represents the Latin translation of Gregory of Nyssa’s treatise on the creation of man (De opificio hominis), a text that had already attracted the attention of Dionysius Exiguus in the sixth century. Probably a juvenile work, it witnesses to Eriugena’s interests for translating Greek texts and in this respect can be paralleled to major texts like the translation of Maximus the Confessor and of Dionysius the Areopagite. Moreover, large portions of the text were paraphrased or directly employed in the Periphyseon and, later on, were used by William of St Thierry in his De natura corporis et animae.

This new critical edition is based on the collation of the two extant manuscripts, compared against the Greek text, and is accompanied by a source apparatus that also highlights the reprises in Periphyseon and the parallel passages in De natura corporis. The introduction outlines the contents of the work, situating De imagine in Eriugena’s speculation, and offers a thorough reconstruction of the manuscript tradition, which also includes the thorny question of the Greek exemplar employed by Eriugena.

Guiu, Adrian (ed.), A companion to John Scottus Eriugena, Brill's Companions to the Christian Tradition, 86, Leiden, Boston: Brill, 2019.

abstract:

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.

Kijewska, Agnieszka, “Eriugena’s influence on the 12th century”, in: Adrian Guiu (ed.), A companion to John Scottus Eriugena, 86, Leiden, Boston: Brill, 2019. 349–386.

Flechner, Roy, and Sven Meeder, “Controversies and ethnic tensions”, in: Sven Meeder, and Roy Flechner (eds), The Irish in early medieval Europe: identity, culture and religion, New York: Palgrave Macmillan, 2016. 195–213.

Sections: Introduction; Columbanus as controversial figure; An Irish heretic; Ethnic tensions at St-Gall monastery; A theological controversy.

Moulin, Isabelle (ed.), Philosophie et théologie chez Jean Scot Érigène, Publications de l'Institut d'études médiévales de l'Institut catholique de Paris, Paris: VRIN, 2016.

Otten, Willemien, “Eriugena on natures (created, human and divine)”, in: Isabelle Moulin (ed.), Philosophie et théologie chez Jean Scot Érigène, Paris: VRIN, 2016. 113–133.

Thompson, Jeremy C., “God’s own dwelling place: oppositions in the ninth-century predestination debate”, in: Willemien Otten, and Michael I. Allen (eds), Eriugena and Creation: proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9–12 November 2011, Turnhout: Brepols, 2014. 85–104.

abstract:

The unity of nature as a theme in Eriugena’s De diuina praedestinatione has been acknowledged. This essay contrasts it with the idea of nature assumed, adopted or advanced by other disputants in the ninth-century predestination debate. It begins from the fundamental Augustinian anthropology distinguishing the will (uelle) and the ability (posse) to sin. Hincmar of Reims and Lupus of Ferrières offered opposing perspectives on this analysis. Eriugena presented an altogether different configuration of the same elements and makes the human will an important source of continuity between prelapsarian and fallen humanity. The question of what kind of nature was lost at the fall recurred throughout the debate and raised problems of language and metaphor in Carolingian theology. The disputants offer a kind of sliding scale interposing nature at different points between God and humanity. Whereas most of the disputants accepted this stratified model for its capacity to accommodate a moral tropology, Eriugena collapses it : nature cannot be separated from God, nor humanity from nature. Throughout the works, there are explicit binaries of a traditional mold, like natura and gratia, and binaries that may be inferred, like Florus’s natura peccatrix versus Eriugena’s natura creatrix, that give shape to these contrasting models. In the end, Eriugena’s implicit assimilation of God and nature stands dramatically against Gottschalk of Orbais’s more or less explicit identification of God and grace.

Dutton, Paul E., “Eriugena and Virgil”, in: Willemien Otten, and Michael I. Allen (eds), Eriugena and Creation: proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9–12 November 2011, Turnhout: Brepols, 2014. 3–30.

abstract:

Virgil was one of Eriugena’s companion authors, but the Irishman’s attitude toward and use of the Poet was complex and varied. As a teacher of the liberal arts, Eriugena mined Virgil for information on mythology, ancient geography, and grammar. As a poet, he adopted many Virgilian phrases and poetic patterns. As a philosopher, he cited Virgil as the coiner of sublime descriptions of the early cosmos. But as a Christian, he rejected the fictions peddled as truths by the epic poets Homer and Virgil. “Eriugena and Virgil” surveys the extant evidence of Eriugena’s knowledge of Virgil and supplies, in an appendix, all the identified citations and uses of Virgil by Eriugena. The study explores the reasons for Eriugena’s guardedness in employing Virgil, and argues that we need to approach Eriugena’s use of Virgil piece by piece and work by work. Eriugena was all at once aware of how deeply indebted he was to Virgil and of how dangerous and entrancing the Poet could be. And so he tried to keep his distance, when he could, from the Poet.

Otten, Willemien, “Le langage de l’union mystique: le désir et le corps dans l’oeuvre de Jean Scot Érigène et de Maître Eckhart”, Les études philosophiques 104 — Érigène (2013): 121–141.

abstract:

L’article propose une analyse comparative de la pensée mystique de Jean Scot Érigène (810-877) et de Maître Eckhart (1260-1328). Nuançant les critiques contemporaines relatives au rôle joué par l’expérience dans le mysticisme médiéval, il défend la position selon laquelle il est préférable d’instaurer une comparaison sémantique détaillée de la pensée de ces deux auteurs plutôt que de diviser le mysticisme médiéval en fonction de l’influence mystique augustinienne ou dionysienne décelable chez chacun d’entre eux. L’auteure mène une telle analyse en se reposant sur l’utilisation du concept d’incarnation comme principe sémantique fécond et non comme doctrine théologique. Tandis qu’Érigène utilise ce concept pour engager la conversation avec le divin (utilisation « horizontale »), Eckhart s’en sert pour donner naissance à une vision mystique plus incisive (utilisation « verticale »). Nuançant également l’idée selon laquelle l’apophase est une caractéristique commune de la tradition néoplatonicienne médiévale, l’auteure montre qu’Érigène et Eckhart utilisent l’apophase pour obtenir des effets fort différents. Guidés par leur désir de percer tout mécanisme de la contemplation mystique sans pour autant discréditer l’expérience en tant que telle, Érigène et Eckhart ne conçoivent pas l’apophase en contradiction avec la corporalité, mais l’utilisent pour affirmer l’ordre sous-jacent et le caractère commun de la nature et de la vie.

Petruccione, John F., “The glosses of Prudentius’s Peristephanon in Leiden, Universiteitsbibliotheek, Burmann Quarto 3 (Bur. Q. 3) and their relationship to a lost commentary”, The Journal of Medieval Latin 23 (2013): 295–333.

abstract:

Burmann Quarto 3, a ninth-century manuscript of the works of Prudentius, is well known to philologists and art historians, to the former (under the siglum E) as a major source for the text of the poems, to the latter for its illustrations of the Psychomachia. This article focuses on the glosses to Peristephanon. First, I describe the hands of the seven main glossators and attempt to identify those who, in addition to glossing, corrected and/or punctuated the poetic text. I then provide the editio princeps of the glosses, in which I arrange the glosses by hand. A comparison of these glosses with those in Paris, B.N. lat. 8086 (P) suggests that the first two glossators of E and the first glossator of P drew on a common source; indeed, the two manuscripts show so many similarities that it looks quite possible that they were written in the same scriptorium. From a comparison of the E and P glosses on Pe. to those found in other manuscripts of approximately the same period, I infer that E and P preserve material from a lost commentary on Pe. composed by Johannes Scotus Eriugena, which, a generation later, became the basis for the extant commentary by Remigius of Auxerre. I find support for this theory in the fact that, in their wording and content, the glosses of E and P on Contra Symmachum sometimes agree with those of John against the corresponding glosses of Remigius.

Otten, Willemien, “Creation and epiphanic incarnation. Reflections on the future of natural theology from an Eriugenian-Emersonian perspective”, in: Babette Hellemans, Willemien Otten, and Burcht Pranger (eds), On religion and memory, New York: Fordham University Press, 2013. 64–88.

Carey, John, “The sea and the spirit: two notes”, in: Sarah Sheehan, Joanne Findon, and Westley Follett (eds), Gablánach in scélaigecht: Celtic studies in honour of Ann Dooley, Dublin: Four Courts Press, 2013. 26–37.

26–31 [Note 1] “Profundissimum diuinae cognitionis pelagus: the Irish context of Eriugena’s voyage of the mind”

Lendinara, Patrizia, “The scholia Graecarum glossarum and Martianus Capella”, in: Mariken Teeuwen, and Sinéad OʼSullivan (eds), Carolingian scholarship and Martianus Capella: ninth-century commentary traditions on De nuptiis in context, 12, Turnhout: Brepols, 2012. 301–361.

Luhtala, Anneli, “On early medieval divisions of knowledge”, in: Mariken Teeuwen, and Sinéad OʼSullivan (eds), Carolingian scholarship and Martianus Capella: ninth-century commentary traditions on De nuptiis in context, 12, Turnhout: Brepols, 2012. 75–98.

Herren, Michael W., “John Scottus and Greek mythology: reprising an ancient hermeneutic in the Paris commentary on Martianus Capella”, The Journal of Medieval Latin 22 (2012): 95–116.

abstract:

The essay opens with a brief discussion of Martianus Capella’s De nuptiis Philologiae et Mercurii, and sets out some possible reasons for its popularity with medieval scholars. De nuptiis was known in Ireland by the seventh century, and John Scottus Eriugena might have read it there. In any case, he wrote two versions of a commentary on the work, the longer of which (P = Paris, BnF, MS lat. 12960) is considerably more interesting for its exegetical method. The allegoresis of secular texts had been largely neglected since Fulgentius (sixth century), and was only reprised in the diffuse commentary tradition on Martianus that preceded Eriugena’s study of that text. However, in the P commentary John appears to be working towards a sophisticated exegetical system that embodies what the author himself calls “the laws of allegory.” John employs the terms fabulose and physice (“in the mythical sense” and “in the physical sense”), which, as is argued, correspond to Neoplatonic psychological allegoresis and Stoic physical allegoresis respectively. Although the terms appear to be similar to those used by Augustine in the De civitate Dei (drawing on Varro), John uses them differently. The source of his terminology remains problematic, though one might speculate on the use of a Greek work.

(source: Brepols)

Otten, Willemien, “Overshadowing or foreshadowing return: the role of demons in Eriugena’s Periphyseon”, in: N. M. Vos, and Willemien Otten (eds), Demons and the Devil in ancient and medieval Christianity, Leiden: Brill, 2011. 211–229.

Otten, Willemien, “Does the canon need converting? A meditation on Augustine’s Soliloquies, Eriugena’s Periphyseon, and the dialogue with the religious past”, in: Willemien Otten, Arjo Vanderjagt, and Hent de Vries (eds), How the West was won. Essays on literary imagination, the canon, and the Christian Middle Ages for Burcht Pranger, Leiden: Brill, 2010. 195–223.

Erismann, Christophe, “The medieval fortunes of the Opuscula sacra”, in: John Marenbon (ed.), The Cambridge companion to Boethius, Cambridge: Cambridge University Press, 2009. 155–178.

abstract:

Boethius wrote five treatises of Christian theology grouped under the title Opuscula sacra. At least three of them - among which the two most important ones, the De Trinitate (OS I) and the Contra Eutychen et Nestorium (OS V) - deal with Trinitarian or Christological issues. These treatises came to take a central part in medieval thought and had a surprisingly wide influence upon it. During the Middle Ages, the danger of heresies was a less urgent topic than it had been during the first centuries of Christianity, a time marked by frequent doctrinal disputes. Arius and Nestorius were no longer a danger for a now established dogma and, in the Latin West, the Church was unified. In consequence, the Opuscula sacra were no longer topical because of their rooting in doctrinal controversies; they appeared less as a display of militant strength in the struggle of orthodoxy against heresy. Once transferred into the intellectual context of the medieval Latin West, they took on a new life, distant from the task of defending Christian dogma, but central to philosophical thought. From the beginning of the Middle Ages onwards, the influence of the Opuscula sacra reached beyond dogmatic theology, into the fields of logic, ontology and metaphysics. For 400 years, from the ninth to the twelfth centuries, the Opuscula were among the reference texts of philosophers, beside Aristotle's Categories (or its paraphrase, the Categoriae decem) and Peri hermeneias, and Porphyry’s Isagoge.

(source: CUP)

comments: Discussion touches on John Scottus Eriugena and glosses on Boethius attributed to John.

Moran, Dermot, “John Scottus Eriugena”, in: Edward N. Zalta (ed.), The Stanford encyclopedia of philosophy, Online: Center for the Study of Language and Information (CSLI), Stanford University, ...–present.. URL: <http://plato.stanford.edu/archives/fall2008/entries/scottus-eriugena>.

Otten, Willemien, “Nature, body and text in early medieval theology: from Eriugena to Chartres”, in: M. Treschow, Willemien Otten, and W. Hannam (eds), Divine creation in ancient, medieval, and early modern thought. Essays presented to the Rev. Dr. Robert D. Crouse, Leiden: Brill, 2007. 235–256.

Otten, Willemien, “Eriugena, Emerson, and the poetics of universal nature”, in: R. Berchman, and J. Finamore (eds), Metaphysical patterns in Platonism: ancient, medieval, Renaissance, and modern times, New Orleans: University Press of the South, 2007. 147–163.

Otten, Willemien, “Anthropology between imago mundi and imago Dei: the place of Johannes Scottus Eriugena in the tradition of Christian thought”, in: F. Young, M. Edwards, and P. Parvis (eds), Augustine, other Latin writers. Papers presented at the Fourteenth International Conference on Patristic Studies held in Oxford 2003, 43, Leuven: Peeters, 2006. 459–472.

Leonardi, Claudio, Medioevo latino: la cultura dell'Europa cristiana, Millennio medievale, 40, Firenze: SISMEL - Edizioni del Galluzzo, 2004.

abstract:

Includes chapters on “L'irlandese Dungal e l'iconoclasta Claudio”, “La scuola carolingia e Remigio di Auxerre” and “Martianus Capella entre Jean Scot et Notker le Lippu”.

Erismann, Christophe, “L’influence latine de l’ontologie de Porphyre: le cas de Jean Scot Érigène”, Revue des Sciences philosophiques et théologiques 88 (2004): 401–460.

Jeauneau, Édouard, Iohannes Scottus Eriugena: Periphyseon, 5 vols, Corpus Christianorum, Continuatio Mediaevalis, 161, 162, 163, 164, 165, Turnhout: Brepols, 1996–2003.

Moran, Dermot, “Time and eternity in the Periphyseon”, in: J. McEvoy, and M. Dunne (eds), History and eschatology in John Scottus Eriugena and his time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, Maynooth and Dublin, August 16–20, 2000, Leuven: Leuven University Press, 2002. 487–507.

OʼLoughlin, Thomas, “Imagery of the New Jerusalem in the Periphyseon and Eriugena’s Irish background”, in: J. McEvoy, and M. Dunne (eds), History and eschatology in John Scottus Eriugena and his time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, Maynooth and Dublin, August 16–20, 2000, Leuven: Leuven University Press, 2002. 245–259.

McEvoy, J., and M. Dunne (eds), History and eschatology in John Scottus Eriugena and his time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, Maynooth and Dublin, August 16–20, 2000, Ancient and Medieval Philosophy (series 1), Leuven: Leuven University Press, 2002.

Riel, Gerd van, “Eriugenian studies 1995–2000”, in: J. McEvoy, and M. Dunne (eds), History and eschatology in John Scottus Eriugena and his time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, Maynooth and Dublin, August 16–20, 2000, Leuven: Leuven University Press, 2002. 611–636.

Otten, Willemien, “The pedagogical aspect of Eriugena’s eschatology: Paradise between the letter and the spirit”, in: J. McEvoy, and M. Dunne (eds), History and eschatology in John Scottus Eriugena and his time. Proceedings of the Tenth International Conference of the Society for the Promotion of Eriugenian Studies, Maynooth and Dublin, August 16–20, 2000, Leuven: Leuven University Press, 2002. 509–526.

Otten, Willemien, “Realized eschatology or philosophical idealism: the case of Eriugena’s Periphyseon”, in: J. A. Aertsen, and M. Pickavé (eds), Ende und Vollendung: eschatologische Perspektiven im Mittelalter, New York, Cologne: De Gruyter, 2001. 373–387.

Jeauneau, Édouard, “‘Nisifortinus’: le disciple qui corrige le mâitre”, in: John Marenbon (ed.), Poetry and philosophy in the Middle Ages: a Festschrift for Peter Dronke, 29, Leiden: E. J. Brill, 2000. 113–129.

Brennan, Mary, Treatise on divine predestination, Notre Dame Texts in Medieval Culture, 5, Notre Dame, IN: University of Notre Dame Press, 1998.

Dutton, Paul Edward, “Minding Irish P’s and Q’s: signs of the first systematic reading of Eriugena’s Periphyseon”, in: Jacqueline Brown, and William P. Stoneman (eds), A distinct voice: medieval studies in honor of Leonard E. Boyle, O.P., Notre Dame, Indiana: University of Notre Dame Press, 1997. 14–31.

Moran, Dermot, “Eriugena’s theory of language in the Periphyseon: explorations in the Neoplatonic tradition”, in: Próinséas Ní Chatháin, and Michael Richter (eds), Irland und Europa im früheren Mittelalter: Bildung und Literatur / Ireland and Europe in the early Middle Ages: learning and literature, Stuttgart: Klett-Cotta, 1996. 240–260.

Riel, Gerd van, Carlos Steel, and James J. McEvoy (eds), Johannes Scottus Eriugena. The Bible and hermeneutics. Proceedings of the Ninth International Colloquium of the Society for the Promotion of Eriugenian Studies held at Leuven and Louvain-la-Neuve, June 7–10, 1995, Ancient and Medieval Philosophy, 1.20, Leuven: Leuven University Press, 1996.

Jeauneau, Édouard, and Paul Edward Dutton, The autograph of Eriugena, Corpus Christianorum, Medieval Latin Series, Autographa Medii Aeui, 3, Turnhout: Brepols, 1996. 123 pp. + 99 ppl..

abstract:

The great paleographer Ludwig Traube was the first to suggest that the actual handwriting of John Scottus Eriugena could be identified. In this new study, the first full examination of the problem of Eriugena's handwriting, the authors not only systematically review the evidence, but suggest a solution. Their identification of the autograph is based upon a detailed palaeographical and philological examination of the surviving examples of the scripts of the two Irishmen who wrote in the twelve ninth-century manuscripts associated directly with Eriugena and his school.

(source: Brepols)

Otten, Willemien, “The parallelism of nature and scripture: reflections on Eriugena’s incarnational exegesis”, in: Gerd van Riel, Carlos Steel, and James J. McEvoy (eds), Johannes Scottus Eriugena. The Bible and hermeneutics. Proceedings of the Ninth International Colloquium of the Society for the Promotion of Eriugenian Studies held at Leuven and Louvain-la-Neuve, June 7–10, 1995, 1.20, Leuven: Leuven University Press, 1996. 81–102.

Dutton, Paul E., and Anneli Luhtala, “Eriugena in Priscianum”, Mediaeval Studies 56 (1994): 153–163.

McGinn, Bernard, and Willemien Otten (eds), Eriugena: east and west. Papers of the Eighth International Symposium of the Society for the Promotion of Eriugenian Studies, Chicago and Notre Dame, 18–20 October, 1991, Notre Dame: University of Notre Dame Press, 1994.

Otten, Willemien, “Eriugena’s Periphyseon: a Carolingian contribution to the theological tradition”, in: Bernard McGinn, and Willemien Otten (eds), Eriugena: east and west. Papers of the Eighth International Symposium of the Society for the Promotion of Eriugenian Studies, Chicago and Notre Dame, 18–20 October, 1991, Notre Dame: University of Notre Dame Press, 1994. 69–93.

Otten, Willemien, “Eriugena and the concept of eastern versus western patristic influence”, in: E. A. Livingstone (ed.), Other Latin authors, Nachleben of the Fathers, Index Patrum. Papers presented at the Eleventh International Conference on Patristic Studies held in Oxford 1991, 28, Louvain: Peeters, 1993. 217–224.

Herren, Michael W., Iohannis Scotti Eriugenae carmina, Scriptores Latini Hiberniae, 12, Dublin: School of Celtic Studies, DIAS, 1993.

Dutton, Paul E., “Evidence that Dubthach’s Priscian codex once belonged to Eriugena”, in: Haijo Jan Westra (ed.), From Athens to Chartres: neoplatonism and medieval thought. Studies in honour of Édouard Jeauneau, 35, Leiden: Brill, 1992. 15–45.

Otten, Willemien, “Between damnation and redemption: the dynamics of human nature in Eriugena’s Periphyseon and Alan of Lille’s Anticlaudianus”, in: Haijo Jan Westra (ed.), From Athens to Chartres: neoplatonism and medieval thought. Studies in honour of Édouard Jeauneau, 35, Leiden: Brill, 1992. 329–349.

Moran, Dermot, “Time, space and matter in John Scottus Eriugena: an examination of Eriugena’s account of the physical world”, in: Fran OʼRourke (ed.), At the heart of the real: philosophical essays in honour of the Most Reverend Desmond Connell, Archbishop of Dublin, Dublin: Irish Academic Press, 1992. 67–96.

Otten, Willemien, “Eriugena’s dialectic of the return”, Harvard Theological Review 84 (1991): 399–421.

Otten, Willemien, The anthropology of Johannes Scottus Eriugena, Studies in Intellectual History, 20, Leiden: E. J. Brill, 1991. 242 pp.

abstract:

This book deals with Eriugena’s anthropology in the general context of his thinking on universal nature.

At the outset the role of man seems to be conditioned by nature's dynamic development through the Neoplatonic stages of procession and return. As man is located at the turning- point between procession and return, he is not only governed by nature's unfolding, but can also exercise control over it. Thus it is shown that man should be seen as much more independent than the cosmological structure of Eriugena's philosophy of nature seems to indicate.

The study of Eriugena's anthropology urges a re-evaluation of the position of man in the early medieval period. Although man characteristically possesses a sinful, created state, Eriugena shows that this does not prevent him from entertaining a free and direct relationship with God and the surrounding universe. In dealing with the problem of human sin, Eriugena brings out Christ’s saving role, but it seems counterbalanced by man’s intrinsic potential as the "divine image" to rehabilitate himself. In this respect Eriugena’s flexible method of reasoning – his handling of negative theology, theophany and allegorical exegesis – serves as a remarkable example of human independence in what has so often been portrayed as the "static" early-medieval world.

(source: Brill)

Jeauneau, Édouard, “Heiric d’Auxerre disciple de Jean Scot”, in: Dominique Iogna-Prat, Colette Jeudy, and Guy Lobrichon (eds), L’école carolingienne d’Auxerre: de Murethach à Rémi 830–908, Paris: Beauchesne, 1991. 353–370.

Otten, Willemien, “Some perspectives in Eriugenian studies: three recent publications”, Freiburger Zeitschrift für Philosophie und Theologie 37 (1990): 515–526.

Beierwaltes, Werner (ed.), Begriff und Metapher. Sprachform des Denkens bei Eriugena, Heidelberg: Carl Winter Universitätsverlag, 1990.

Otten, Willemien, “The universe of nature and the universe of man: difference and identity”, in: Werner Beierwaltes (ed.), Begriff und Metapher. Sprachform des Denkens bei Eriugena, Heidelberg: Carl Winter Universitätsverlag, 1990. 202–212.

Otten, Willemien, “The interplay of nature and man in the Periphyseon of Johannes Scottus Eriugena”, Vivarium 28 (1990): 1–16.

Otten, Willemien, “The role of man in the Eriugenian universe: dependence or autonomy”, in: Claudio Leonardi (ed.), Giovanni Scoto nel suo tempo. L’organizzazione del sapere in eta carolingia. Atti del XXIV Convegno storico internazionale, Todi 11–14 ottobre 1987, Spoleto: Centro italiano di studi sull'alto medioevo, 1989. 595–609.

Herren, Michael W., “St. Gall 48: a copy of Eriugena's glossed Greek gospels”, in: Günter Bernt, Fidel Rädle, and Gabriel Silagi (eds), Tradition und Wertung: Festschrift für Franz Brunhölzl zum 65. Geburtstag, Sigmaringen: Jan Thorbecke, 1989. 97–105.

Moran, Dermot, The philosophy of John Scottus Eriugena. A study of idealism in the Middle Ages, Cambridge: Cambridge University Press, 1989.

Brennan, Mary, Guide des études Érigéniennes: bibliographie commentée des publications 1930–1987 / A guide to Eriugenian studies: a survey of publications 1930–1987, Vestigia, 5, Fribourg, Paris: Editions Universitaires, Editions du Cerf, 1989.

Leonardi, Claudio (ed.), Giovanni Scoto nel suo tempo. L’organizzazione del sapere in eta carolingia. Atti del XXIV Convegno storico internazionale, Todi 11–14 ottobre 1987, Spoleto: Centro italiano di studi sull'alto medioevo, 1989.

Otten, Willemien, “De zondeval; over rationalisme en verbeelding bij Johannes Scottus Eriugena”, in: Marjan Harbers, and G. M. Naarden (eds), Tussen Nijl en Herengracht: een bundel t.g.v. het afscheid van prof. dr. M. S. H. G. Heerma van Voss, Amsterdam: Universiteit van Amsterdam, Faculteit der Godgeleerdheid, 1988. 115–121.

Jeauneau, Édouard, Études erigéniennes, Études augustiniennes, 18, Paris: Études augustiniennes, 1987.

85–132 “Jean Scot Erigène et le grec”

Brennan, Mary, “Materials for the biography of Johannes Scottus Eriugena”, Studi Medievali, 3rd series, 27 (1986): 413–460.

Otten, Willemien, “The influence of Eriugenian thought: report on the International Eriugena Colloquium, Bad Homburg, 26–30 August 1985”, Studi Medievali, 3rd series, 27 (1986): 461–473.

Allard, Guy H. (ed.), Jean Scot écrivain: actes du 4e Colloque international, Montréal, 28 août - 2 septembre 1983, Cahiers d'études médiévales. Cahiers spécial, 1, Montréal: Bellarmin-Vrin, 1986.

Ó Néill, Pádraig P., “The Old-Irish words in Eriugena’s biblical glosses”, in: Guy H. Allard (ed.), Jean Scot écrivain: actes du 4e Colloque international, Montréal, 28 août - 2 septembre 1983, 1, Montréal: Bellarmin-Vrin, 1986. 287–297.

Murphy, G. V., “The place of John Eriugena in the Irish learning tradition”, Monastic Studies 14 (1983): 93–107.

Bishop, T. A. M., “Periphyseon: the descent of the uncompleted copy”, in: Dorothy Whitelock, Rosamund McKitterick, and David N. Dumville (eds), Ireland in early medieval Europe: studies in memory of Kathleen Hughes, Cambridge: Cambridge University Press, 1982. 281–304.

Schrimpf, Gangolf, “Der Beitrag des Johannes Scottus Eriugena zum Prädestinationsstreit”, in: Heinz Löwe (ed.), Die Iren und Europa im früheren Mittelalter, 2 vols, vol. 2, Stuttgart: Klett-Cotta, 1982. 819–865.

Marenbon, John, “The circle of John Scottus Eriugena”, in: John Marenbon, From the circle of Alcuin to the school of Auxerre: logic, theology and philosophy in the early Middle Ages, 15, Cambridge: Cambridge University Press, 1981. 88–115.

Marenbon, John, “Problems of the Categories, essence and the Universals in the work of John Scottus and Ratramnus of Corbie”, in: John Marenbon, From the circle of Alcuin to the school of Auxerre: logic, theology and philosophy in the early Middle Ages, 15, Cambridge: Cambridge University Press, 1981. 67–87.

Jeauneau, Édouard, “Jean Scot Érigène et le grec”, Bulletin du Cange: Archivum Latinitatis Medii Aevi 41 (1979): 5–50.

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comments: Based on the author's dissertation (1971)

[Ch. 7] “John Scottus and the Irish ‘colony’ at Laon”

Brennan, Mary, “A bibliography of publications in the field of Eriugena studies 1800–1975”, Studi Medievali, 3rd series, 18 (1977): 401–447.

Contreni, John J., “The Irish ‘colony’ at Laon during the time of John Scottus”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 59–67.

Bishop, T. A. M., “Autographa of John the Scot”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 89–94.

Roques, René (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, Colloques internationaux du CNRS, 561, Paris: CNRS Éditions, 1977.

Bischoff, Bernhard, and Édouard Jeauneau, “Ein neuer Text aus der Gedankenwelt des Johannes Scottus”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 109–116.

Leonardi, Claudio, “Glose eriugeniane a Marziano Capella in un codice Leidense”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 171–182.

Le Bourdellès, R., “Connaissance du grec et méthodes de traduction dans le monde carolingien jusqu’à Scot Erigène”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 117–123.

Préaux, J. G., “Jean Scot et Martin de Laon en face du De nuptiis de Martianus Capella”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 161–170.

OʼMeara, John J., and Ludwig Bieler (eds), The mind of Eriugena: papers of a colloquium, Dublin, 14–18 July, 1970, Dublin: Irish University Press, 1973.

Kenney, James F., “Chapter VI: The expansion of Irish Christianity”, in: James F. Kenney, The sources for the early history of Ireland: an introduction and guide. Volume 1: ecclesiastical, Revised ed., 11, New York: Octagon, 1966. 486–621.

562 [366] “Verses from Leyden Priscian”

569–589 [VIII] “Johannes Eriugena and the Irish colony of Laon and Reims”

Bibliography; Introduction; 377. Dunchad; (i) Computistical notes ... 398. Psilotrum; postscript

[378] “Johannes Eriugena: Extracts from Macrobius (Excerpta Macrobii de differentiis et societatibus graeci latinique verbi)”

[379] “Johannes Eriugena: Commentary on Martianus Capella”

[380] “Translation of the Solutiones of Lydius Priscus”

[381] “Johannes Eriugena: On predestination”

[382] “Prudentius: On predestination, in reply to Johannes Scottus”

[383] “Florus: Book against Johannes Scottus”

[384] “Remigius of Lyons: Book on the three epistles”

[385] “Council of Valence AD 855; Council of Langres AD 859”

[386] “Johannes Eriugena: Translation of the works of Dionysius the Areopagite”