https://doi.org/10.21697/spch.2025.61.A.09
John Scotus Eriugena assumes that the second form of the division of Nature is the Created Creating Nature (primary causes), the source of which is the Wisdom of the Uncreated Creating Nature, i.e. God. This Wisdom is the Son of God, i.e. the Logos. Apart from God, nothing exists in the absolute sense, so the Logos is the source of creation. In the Logos, God established causes, from which, thanks to the action of the Holy Spirit, creation came into being. Eriugena sees a fundamental difference between the ontological existence of causes and their epistemological grasp by human nature, which infers causes from their effects. The human intellect sees a certain order among causes, which, however, does not exist in its essence. Contemplating the causes, the human intellect creates orders and patterns in the attempt to explain causes that are eternal and created at the same time. Creation is the revelation of God’s Power. The diversity of revelation does not affect the absolute unity and simplicity of God’s Power. Revelation becomes an accessible aspect of knowledge concerning God, who is unknowable in the absolute sense by the human intellect. Creation came into being thanks to God’s Goodness, which is unknowable to the intellect, human and otherwise. Thus, it was called Nothingness. Thanks to God, man can come to know revelation and come closer to the Creator. Human immanence can contemplate divine transcendence. Eriugena’s philosophy is supported by biblical exegesis: the created universe and the Bible are gifts that can lead man to contemplation, which announces the return to the Creator. The created Creating Nature came into being in one act simple and perfect. For the good of the human intellect, this act was presented in the Book of Genesis as a process in which the entire Holy Trinity participates. Eriugena assumes that the biblical description of creation was given to human nature so that it could understand, at least to a very small extent, the great Wisdom and Goodness of God. John Scotus assumes that this great gift, which is the biblical description of creation, requires detailed exegesis. He undertakes this effort, and the effect of this work seems to command respect and inspire new analyses and considerations even in the third decade of the 21st century.
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Received: 13/03/2025. Reviewed: 7/06/2025. Accepted: 13/11/2025.
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