[268] Migne 120, col. 1267-1350.
[269] Ratramnus, De corpore, etc. (Migne 121, col. 125-170).
[270] On the Carolingian controversies upon Predestination and the Eucharist, see Harnack, Dogmengeschichte, vol. iii. chap. vi.
[271] Migne 119, col. 102. Florus called his tract “Libellus Flori adversus cuiusdam vanissimi hominis, qui cognominatur Joannes, ineptias et errores de praedestinatione,” etc. Florus was a contemporary of Eriugena.
[272] Migne 106.
[273] Hincmar, Ep. 23 (Migne 126, col. 153).
[274] Migne 122, col. 357.
[275] De div. nat. i. 69 (Migne 122, col. 513).
[276] One may say that the work of Eriugena in presenting Christianity transformed in substance as well as form, stood to the work of such a one as Thomas Aquinas as the work of the Gnostics in the second century had stood toward the dogmatic formulation of Christianity by the Fathers of the Church. With the Church Fathers as with Thomas, there was earnest endeavour to preserve the substance of Christianity, though presenting it in a changed form. This cannot be said of either the Gnostics or Eriugena.
[277] See Prantl, Ges. der Logik, ii. 20-36.