the works attributed to Eriugena during this period was a pseudepigraphal treatise on the Eucharist, On the Body and Blood of the Lord, which has not survived. In it he seems to have advanced the doctrine that the Eucharist was merely symbolical or commemorative, an opinion for which Berengar of Tours was at a later date censured and condemned at the Council of Vercelli in 1050. As a part of his penance, Berengarius is said to have been compelled to publicly burn this treatise. We now know this treatise was not written by Eriugena, but written by Ratramnus of Corbie. De Divina Praedestinatione Eriugena was considered orthodox by his authorities and a few years later was selected by Hincmar, archbishop of Reims, to defend the doctrine of liberty of will against the extreme predestinarianism of the monk Gottschalk (Gotteschalchus), whose view of predestination pre-figured the Calvinist position. The Catholic Church opposed Gottschalk's position because it denied the inherent value of good works and condemned him at the Council of Quiersy 835. The treatise De Divina Praedestinatione composed for this occasion has been preserved, and it was probably from its content that Eriugena's orthodoxy became suspect. Eriugena argues the question of predestination entirely on speculative grounds, and starts with the bold affirmation that philosophy and religion are fundamentally one and the same. Even more significant is his handling of authority and reason. Eriugena offered a brief proof that there can be predestination only to the good, for all folk are summoned to be saints. Augustine's view of predestination prefigured the debate as such: human beings cannot will what is good without the action of divine grace. Since they are dependent upon grace, it follows that human beings cannot save themselves; that means, some people are predestined to salvation. Eriugena's view, as he sets it out in this "rather hastily written treatise", is that because God is simple and unchangeable, there can be nothing at all that can be predestined. Eriugena explains God's predestination as God's knowledge of the primordial causes. Carabine outlines Eriugena's argument against double-predestination as follows: God cannot predestine the human will, and people are blessed or punished because of their own free will. Since the free will of human beings can be misused, sins must be the fault of individuals. Sin and evil, and the fact that some souls are damned, cannot imply a change in God or