igena will not allow us to infer, from the order and beauty
of the world, that order and beauty are Divine attributes.]

[Footnote 217: But it must be remembered that Erigena calls God
"nihilum." His words about creation are, "Ac sic de nihilo facit
omnia, de sua videlicet superessentialitate producit essentias, de
supervitalitate vitas, de superintellectualitate intellectus, de
negatione omnium quae sunt et quae non sunt, affirmationes omnium quae
sunt et quae non sunt."]

[Footnote 218: So Kaulich shows in his monograph on the speculative
system of Erigena.]

[Footnote 219: Erigena was roused by a work on predestination, written
by Gotteschalk, and advocating Calvinistic views, to protest against
the doctrine that God, who is life, can possibly predestine anyone to
eternal death.]

[Footnote 220: Berengar objected to the crudely materialistic theories
of the real presence which were then prevalent. He protested against
the statement that the transmutation of the elements takes place "vere
et sensualiter," and that "portiunculae" of the body of Christ lie upon
the altar. "The mouth," he said, "receives the _sacrament_, the inner
man the true body of Christ."]

[Footnote 221: Similar teaching from the sacred books of the East is
quoted by E. Caird, _Evolution of Religion_, vol. i. p. 355.]

[Footnote 222: This is the accepted phrase for the work of the twelfth
and thirteenth century theologians. We might also say that they
modified uncompromising Platonic Realism by Aristotelian science. Cf.
Harnack, _History of Dogma_, vol. vi. p. 43 (English translation):
"Under what other auspices could this great structure be erected than
under those of that Aristotelian Realism, which was at bottom a
dialectic between the Platonic Realism and Nominalism; and which was
represented as capable of uniting immanence and transcendence, history
and miracle, the immutability of God and mutability, Idealism and
Realism, reason and authority."]

[Footnote 223: The great importance of Bernard in the history of
Mysticism does not lie in the speculative side of his teaching, in
which he depends almost entirely upon Augustine. His great achievement
was to recall devout and loving contemplation to the image of the
crucified Christ, and to found that worship of our Saviour as the
"Bridegroom of the Soul," which in the next centuries inspired so much
fervid devotion and lyrical sacred poetry. The romantic side of
Mysticism, for good and fo