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Search Results (4)

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Keywords = Eriugena

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14 pages, 260 KiB  
Article
Irony and Inner Death in Dante’s Inferno
by Alan E. Bernstein
Religions 2025, 16(4), 402; https://doi.org/10.3390/rel16040402 - 22 Mar 2025
Viewed by 749
Abstract
The Inferno highlights many categories of sins and varieties of pains yet it has another unifying theme. From the earliest descriptions of Christian monastic discipline to the Benedictine Rule and beyond, “inner death” inspired contemplatives to confront the hell that awaits them if [...] Read more.
The Inferno highlights many categories of sins and varieties of pains yet it has another unifying theme. From the earliest descriptions of Christian monastic discipline to the Benedictine Rule and beyond, “inner death” inspired contemplatives to confront the hell that awaits them if they succumb to pride, give way to sloth (acedia), or lack humility. Scholastic theologians (e.g., Thomas Aquinas, Bonaventure) developed the notion, and mendicant preachers brought it to laypeople like Dante Alighieri. Inner death has ironic force in the Inferno because it contradicts the inscription on the gates of hell: “Abandon all hope you who enter”. Yes, one must abandon all hope upon entering hell unless, through the cultivation of inner death, one does so “nel mezzo del cammin di nostra vita” (midway in the journey of our life—Singleton), while alive. Here is the irony; here is inner death. If living persons contemplate the consequences in hell of their faults in life, they transcend them and escape. Full article
(This article belongs to the Special Issue On the Problem of Hell: Comparative Historical and Philosophical Perspectives)
12 pages, 310 KiB  
Article
Religious Vocabulary on Creation: Eriugena, Hildegard of Bingen, Eckhart
by María Jesús Soto-Bruna
Religions 2023, 14(8), 1024; https://doi.org/10.3390/rel14081024 - 10 Aug 2023
Cited by 1 | Viewed by 2246
Abstract
This paper departs from biblical images of creation (wisdom, word, mirror), and goes on to consider those images in three medieval thinkers from the Neoplatonist tradition. Firstly, Johannes Scotus Eriugena, who uses sapientia and in principio images. Secondly, St Hildegard of Bingen, in [...] Read more.
This paper departs from biblical images of creation (wisdom, word, mirror), and goes on to consider those images in three medieval thinkers from the Neoplatonist tradition. Firstly, Johannes Scotus Eriugena, who uses sapientia and in principio images. Secondly, St Hildegard of Bingen, in whose visions the images of wisdom and mirror-God appear. In third place, M. Eckhart, who refers in his Latin writings to God’s creation in se ipso. The article will try to show that a common feature regarding creatio can be found in all the three authors: the explanation of the origin of the world as manifestation of the first principle and the final return–union–to it. This subject has recently been partly dealt with by authors such as W. Beierwaltes, W. Otten or M. Marder. The present research follows the thread of previous studies, claiming at the same time to be an original contribution to the history of Neoplatonic thought about creation. Full article
(This article belongs to the Special Issue Medieval Philosophy and Religious Thought)
14 pages, 375 KiB  
Article
Love as Descent: Comparing the Models of Proclus and Dionysius through Eriugena
by Dimitrios A. Vasilakis
Religions 2021, 12(9), 726; https://doi.org/10.3390/rel12090726 - 5 Sep 2021
Viewed by 3005
Abstract
This paper explores the models of the providential-erotic descent in Neoplatonism and Christianity and the ethical consequences that these two models entail. Neoplatonic representative is an excerpt from Proclus’ Commentary on the First Alcibiades, where a parallel with ancient Greek mythology is [...] Read more.
This paper explores the models of the providential-erotic descent in Neoplatonism and Christianity and the ethical consequences that these two models entail. Neoplatonic representative is an excerpt from Proclus’ Commentary on the First Alcibiades, where a parallel with ancient Greek mythology is drawn: Socrates’ providential love for Alcibiades is compared to Hercules’ descent to Hades in order to save Theseus. This image recalls not only the return of the illumined philosopher back to the Cave (from Plato’s Republic) but also the Byzantine hagiographical depiction of Jesus Christ’s Resurrection qua Descent to Hades. The end of Dionysius’ 8th Epistle (the Christian counterpart to Proclus) recalls this Byzantine icon and forms a narration framed as a vision that a pious man had. There are crucial features differentiating Proclus from Dionysius, and Eriugena’s poetry (paschal in tone) helps in order to understand their ontological background and the eschatology they imply, as well as explain why Christ’s “philanthropy” (love for mankind) is more radical than that of Proclus’ Socrates. Full article
(This article belongs to the Special Issue Conversion Debates in Hellenistic Philosophy and Early Christianity)
15 pages, 250 KiB  
Article
A Negative Theological Critique of Postmodern Identity Politics
by William Franke
Religions 2019, 10(8), 488; https://doi.org/10.3390/rel10080488 - 19 Aug 2019
Cited by 1 | Viewed by 4093
Abstract
This paper leverages the Christian tradition of negative theology (Gregory of Nyssa, Dionysius the Areopagite, Eriugena, Eckhart, Cusanus) in order to think past the impasses of identitarian politics and culture. It essentially bears on Christianity and on literary imagination by valorizing their focus [...] Read more.
This paper leverages the Christian tradition of negative theology (Gregory of Nyssa, Dionysius the Areopagite, Eriugena, Eckhart, Cusanus) in order to think past the impasses of identitarian politics and culture. It essentially bears on Christianity and on literary imagination by valorizing their focus on the mystery of who we are beyond all divisive identities and on how an orientation to negative-theological transcendence can save us from a toxic obsession with identities in a postmodern, postcolonial, post-gender society. Full article
(This article belongs to the Special Issue Christian Literary Imagination: Seeking Transcendence in an Age of Identity)
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