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Gottschalk of Orbais (Latin: Godescalc, Gotteschalchus; c. 808 – 30 October 868) was a Saxon theologian, monk and poet.Gottschalk was an early advocate for the doctrine of double predestination, an issue that ripped through both Italy and Francia from 848 into the 850s and 860s.
The two succeeding councils, held respectively in 849 and 853, dealt with Gottschalk and his peculiar teaching respecting predestination. The first of these meetings sentenced the recalcitrant monk to corporal castigation, deposition from the priestly office and imprisonment; his books were to be burned .
Gottschalk of Orbais taught double predestination explicitly in the ninth century, [37] and Gregory of Rimini in the fourteenth. [85] Some trace this doctrine to statements made by Augustine in the early fifth century that on their own also seem to teach double predestination, but in the context of his other writings it is not clear whether he ...
Amulo was included among many prelates working to oppose Gottschalk of Orbais (c. 870) and his teachings of two-fold predestination. By 864, Gottschalk had settled in Friuli under the patronage of Eberhard and was covertly spreading his doctrine in Italy and Noricum. [16] He had followers in Saxony, Germany, and later in the Balkan regions.
The eternal election of God, however, vel praedestinatio (or predestination), that is, God's ordination to salvation, does not extend at once over the godly and the wicked, but only over the children of God, who were elected and ordained to eternal life before the foundation of the world was laid, as Paul says, Eph. 1:4. 5: He hath chosen us in ...
Ratramnus probably first encountered Gottschalk during the wandering teacher’s stay at the monastery of Corbie around 830, and later supported him in his conflict with archbishop Hincmar of Rheims. [13] Gottschalk taught a form of double predestination, teaching that God predestined the fates of both the elect and the damned.
On one hand, against Gottschalk, Eriugena had followed Augustine in that the faults of the wicked and their resulting damnation are their own responsibility. But since Eriugena had denied the possibility of the predestination of the elect to eternal bliss, he had contradicted Augustine; for this reason, Hincmar ultimately rejected the treatise.
In the controversy on predestination between Gottschalk of Orbais, Archbishop Hincmar of Reims, and Bishop Pardulus of Laon, he opposed Hincmar in an epistle addressed to him. In this epistle, which was written about 849, he defends a double predestination, viz., one for reward, the other for punishment, not, however, for sin. He further ...