Folio 159

Council of Valence III, 855

printed p. 127 · pdf p. 159

grace. Moreover, because freed by grace and by grace healed from corruption, we have free will.

318. Chap. 3. Omnipotent God wishes all men without exception to be saved [I Tim. 2:4] although not all will be saved. However, that certain ones are saved, is the gift of the one who saves; that certain ones perish, however, is the deserved punishment of those who perish.

319. Chap. 4. Christ Jesus our Lord, as no man who is or has been or ever will be whose nature will not have been assumed in Him, so there is, has been, or will be no man, for whom He has not suffered; although not all will be saved by the mystery of His passion. But because all are not redeemed by the mystery of His passion, He does not regard the greatness and the fullness of the price, but He regards the part of the unfaithful ones and those not believing in faith those things which He has worked through love [Gal. 5:6], because the drink of human safety, which has been prepared by our infirmity and by divine strength, has indeed in itself that it may be beneficial to all; but if it is not drunk, it does not heal.

COUNCIL OF VALENCE III 8551

(Against John Scotus)

Predestination2

320. Can. 1. We have faithfully and obediently heard that Doctor of the Gentiles warning in faith and in truth: "O Timothy, guard that which has been entrusted to you, avoiding the profane novelties of words, and oppositions under the false name of knowledge, which some promising concerning faith have destroyed" [II Tim. 6:20 f.]; and again: "Shun

  1. Valence in Gaul. ↩

  2. Msi XV 3 A ff.; Hrd V 88 E ff.; Hfl IV 193 ff.; cf. ML 125, 49 ff.; Bar(Th) ad 855 n. 1 ff. (14, 422 a ff.). These canons were taken up by the Synod of Tulle I at Saponariae in the year 859 and repeated. It is not to be denied that they were directed against the chapters of Quiersy. But when the entire difference came out of this, namely that the Fathers of both councils thought that two or one predestination should be mentioned with a different sense, and that the Valentinians thought that Hincmar, the president of the meeting at Quiersy, favored the errors of John Scotus, as soon as the mistake was detected, at the Synod of Langres 859 the same bishops who had been present at that of Valence removed from canon 4 of Valence the note attached to the chapters of Quiersy, which we have included in the text within square brackets [ ], and both parties in the Council of Tulle II meeting at Tusiacum in the year 860 entered an agreement and accepted a synodal letter written by Hincmar and some chapters of Quiersy and Valence. On the relation of this council to the Council of Quiersy [n. 316 ff.], cf. Book on maintaining the truth of Scripture without change [ML 121, 1083 ff.], composed by St. Remigius, Bishop of Lyons, who himself is the author of the canons of the Council of Valence. Cf. "Gregorianum" 3 (1922) 78. ↩