 Eriugena’s Periphyseon had immediate influence in France, notably at the schools of Laon, Auxerre, and Corbie. His translations of Pseudo-Dionysius were widely used from the time of Anastasius until they were gradually replaced in the thirteenth century by those of Johannes Sarracenus. His Homily on the Prologue to John (albeit often attributed to Origen) circulated widely through the Middle Ages. The Periphyseon became particularly popular in the twelfth century, especially when circulated in the “edition” of William of Malmsebury or in the paraphrase by Honorius Augustodunensis known as Clavis physicae. Hugh of Saint Victor, Alanus of Lille, and Suger of Saint-Denis were among those influenced by Eriugena. In the thirteenth century, however, the Periphyseon was linked with the writings of David of Dinant and Amaury of Bène, two theologians at the University of Paris, and was condemned with them in 1210 and 1225. According to Thomas Aquinas (ST I.3.8; SCG I.17; I.26), Amaury of Bène was condemned for saying that God is the formal principle of all things, an accusation of pantheism, which recalled Eriugena’s statement that God is the “form of all things” (forma omnium). David of Dinant (fl. 1210), on the other hand, was supposed to have identified God with prime matter and proclaimed that God was the materia omnium. It is likely that Eriugena’s discussion of God and matter as “nothing”, and as both transcending sense and intellect according to the first mode of being and non-being, contributed to this accusation.