Abstract

When considering the possibility of a vision of God, a paradox seems to appear in John Scot-tus Eriugena’s philosophy. On the one hand, God is said to be invisible, unthinkable, inac-cessible to any creature, be it rational or intellectual, man or angel. On the other hand, a vision of God, a contemplation, is said to be the reward of all nature in paradise, and this very contemplation the condition of all future souls. The solution of this false problem is to be found in the notion of theophany. Its analysis and interpretation are the core of this article. Eriugena finds this ancient greek term, which means literally ‘manifestation of God’, in the corpus of the Pseudo-Dionysus and promptly uses it in a new philosophical way. Four different meanings of theophany may be found in John Scottus’ writing. They are: the manifestation of the first principle, the sensible world, the Christ, and finally human nature deified. This order encompasses Eriugena’s whole philosophical system: everything is a theophany, and the creatures participate in the creation of the creator. A theophany is thus a manifestation of God, as in a manifestation of himself to himself. According to Eriugena, God as principle isn’t yet a being; for God to be, he has to show himself and see himself through humankind.