 Maximus’ understanding of the incarnation as a cosmic event informs Eriugena’s ontology and his notion of theophanic creation; although the notion of theophany is first derived from Dionysius, it is enhanced through Maximus’ understanding of the incarnation of Christ as a cosmic mediation and unification of all aspects and levels of reality. Through the ideas of Pseudo-Dionysius and Maximus, Eriugena overcomes the distrust of visible and material nature found in Neoplatonism; rather he believes contemplating the theophanies encountered in nature (which has been redeemed through the incarnation of the Logos) is necessary for the return of creation to its divine source.