Eriugena and the Problem of Natural Theology

Abstract In this article I shed light on Eriugena’s natura , as the central term in his oeuvre, especially in the Periphyseon (“On Natures”) which has been neglected ever since it was declared prohibited reading by Pope Honorius III in 1225. As the Periphyseon is a comprehensive work, I consider natural theology the most apposite term for it. But use of this term brings us in conflict with Aquinas, who has taken over the field in the absence of other medieval voices. I attempt to make room for Eriugena by identifying his alternate medieval view of nature and natural theology. Since the period between Augustine and Aquinas is a confessional no‐man’s land, it is my hope that a fresh look at this period starting with Eriugena can give us fresh insights. In my view the opposition between nature and grace lies at the heart of Eriugena’s dynamic thinking about nature, just as it did in Augustine, and hence comes to replace the famous nature‐supernature divide that is so en vogue in the study of Aquinas. The forgotten centuries between Augustine and Aquinas are marked by a gradual separation of nature and grace fueled in part by the receding influence of scripture. For this I see Eriugena’s holistic vision as an alternative. In this Eriugenian alternative anthropology and theology are the foci of the ellipse of natura , since all things will return to human nature before natura itself returns to God. A closer look at humanity’s journey of return will lead to a different view of abortion given the freedom of humanity to make its own decisions on its way back to God.