The World Explored, the World Suffered Education Issue Nr. 32 July 2020 - Page 24

things, space, and time. In this Platonic matrix, human nature is an intellectual idea found in the mind of God. Humans, however, fail to understand their relation to this timeless idea because they are trapped in a body that dwells in a spatiotemporal physical continuity grasped only by the senses of the body. This work was always going to fall into disrepute with the ecclesiastical authorities who were extremely suspicious of reasoning detached from the teaching of the scriptures. The above reasoning seemed to these authorities to be a mixture of the philosophical and the mythical that was clearly pagan. Eventually, in 1225 Pope Honorius 3rd ordered all copies of the Periphyseon destroyed. Clearly, the Neoplatonic aspect of the work placed God outside the chain of Being, making it difficult if not impossible to characterize the nature of God. All that can be said by man is that God is a Nothing or alternatively what God is not. This obviously suggests that reason is superior to a revelation which would not have been good news to ecclesiastical scholars who believed that the nature of God could somehow be "revealed" in the mystical, spiritual process of revelation. "The content" of such a revelation would presumably be truth and goodness and these terms normally understood have opposites, i.e. falsity and evil, but it is difficult, perhaps even impossible, to attribute or relate these opposites to God. Eriugena's work, on the contrary, controversially, yet interestingly, suggested that Evil and Sin have their roots in the freedom of the will of man, who, in his hubris turns not to God for salvation but toward himself for solace. Men are many but God is One and the only conceivable fate of the many is to join at the end of all things, space, and time, with the One. These insights into the role of freedom and the will from the point of view of Philosophical Psychology were unfortunately buried under the initial confusion of Ecclesiastical scholars attempting to correctly evaluate the ideas of Pseudo-Dionysis. A confusion that might have lasted until Aquinas finally managed to turn the Church's attention away from Neoplatonism and toward the work of Plato's major interpreter and critic, namely Aristotle. Bertrand Russell in his work "The History of Western Philosophy" claimed that the Carolingian Renaissance was a revival of limited significance because any real new beginning would have dealt with the abuses of the monastic system and the clergy who exercised a powerful influence over the everyday life of men not to mention kings. Priests, for example, were claiming to perform the miracle of transubstantiation at every mass and were also thought to possess the power to determine