\ 119. THE PREDESTINARIAN CONTROVERSY. 523
V. BORRASCH : Der Munch Gottschalk v. Orbais, sein Leben u. seine Lehre.
Thorn, 1868. KUNSTMANN: Hralanus Maurus (Mainz, 1841) ; SPINGLER: Ralanus
Maurus (Ratisbon, 185(5) ; and C. V. NOORDEN : Hinkmar v. Itheims
(Bonn, 1863) ; H. SCHRORS : Hincmar Erzbisch v. It. (Freil. B. 1884). See also SCHROCKH, vol. XXIV. 1-126 ; NEANDER, GIESELER, BAUR,
in their Kirclicngcschichte and their Dogmengeschiclite ; BACH (Rom.
Cnth.), in his Dogmetigesch. des Mitldalters, I. 219-263; GUIZOT :
Civilization in France, Lect. V. ; HARDWICK : Middle Age, 161-165;
ROBERTSON, II. 288-299 ; REUTER, Eel. Aufklcirung im Mittelaltcr,
I. 43-48; and MOLLER in Herzog2, V. 324-328.
GOTTSCHALK or GODESCALCUS/ an involuntary monk and irregularly ordained priest, of noble Saxon parentage, strong convictions, and heroic courage, revived the Augustinian theory on one of the most difficult problems of speculative theology, but had to suffer bitter persecution for re-asserting what the great African divine had elaborated and vindicated four centu ries before with more depth, wisdom and moderation.
The Greek church ignored Augustin, and still more Gottschalk, and adheres to this day to the anthropology of the Nicene and ante-Nicene fathers, who laid as great stress on the freedom of the will as on divine grace. John of Damascus teaches an ab solute foreknowledge, but not an absolute foreordination of God, because God cannot foreordain sin, which he wills not, and which, on the contrary, he condemns and punishes; and he does not force virtue upon the reluctant will.
The Latin church retained a traditional reverence for Augus tin, as her greatest divine, but never committed herself to his
1 There are several persons of that name; the three best known arc, 1) the pubject of this chapter; 2) the writer of sequences u en;io,ud in this volume, p. 433; 3) the prince of the Slavonic and Wendish triluM on the borders of Northern Germany, who died a martyr June 7, 10C6. Tlu meaning of Gott schalk is God's sci-vant. The German word Schalk, Knecht, has undergone the same change as the English word knave. Milman (IV. 184) calls our Gott schalk a "premature Luther" (who was also a Saxon), but gives no account of the controversy on " the dark subject of predestination." Schrors (/. c. 96) likewise compares Gottschalk with Luther, but the difference is much greater than the resemblance.
524 FOURTH PERIOD. A. D. 590-1049.
scheme of predestination.1 It always found individual advo cates, as Fulgentius of Ruspe, and Isidore of Seville, who taught a two-fold predestination, one of the elect unto life eternal, and one of the reprobate unto death eternal. Beda and Alcuin were Augustinians of a milder type. But the prevailing sentiment cautiously steered midway between Augustinianism and Semi- Pelagianism, giving the chief weight to the preceding and ena bling grace of God, yet claiming some merit for man's consenting and co-operating will.2 This compromise may be called Semi- Augustinianism, as distinct from Semi-Pel agianism. It was adopted by the Synod of Orange (Arausio) in 529, which con demned the Semi-Pelagian error (without naming its adherents) and approved Augustin's views of sin and grace, but not his view of predestination, which was left open. It was transmitted to the middle ages through Pope Gregory the Great, who, next to Augustin, exerted most influence on the theology of our pe riod; and this moderated and weakened Augustinianism tri umphed in the Gottschalk controversy.
The relation of the Roman church to Augustin in regard to predestination is similar to that which the Lutheran church holds to Luther. The Reformer held the most extreme view on di vine predestination, and in his book on the Slavery of the Human Will, against Erasmus, he went further than Augustin before him and Calvin after him;3 yet notwithstanding his
1 See vol. III. 866 sqq. Neander says (Church Hist. III. 472): "The Augustinian doctrine of grace had finally gained a complete victory even over Semi-Pelagianisra ; but on the doctrine of predestination nothing had as yet been publicly determined." Gieaeler (II. 84): "Strict Augustinianism had never been generally adopted even in the West."
2 In the language of Gregory I. : " Bonum, quod agimus, et Dei est, et nostrum: Dei per prcevenientem gratiam, nostrum per obsequentem liberam voluntatem. Si enim Dei non est, unde ei gratias in eternum agimus f Rursum si nostrum non est, unde nobis retribui prcemia speramus?" Moral., Lib. XXXI. in Cap. 41 Job, in Migne's ed. of Gregory's Opera, II. 699.
3 Melanchthon, too, at first was so strongly impressed with the divine sove reignty, that he traced the adultery of David and the treason of Judas to the eternal decree of God ; but he afterwards changed his view in favor of eynergism, which Luther never did.