 In the course of his diatribe against the “ravings” of Gottschalk, Eriugena locates his opponent’s heresy as midway between the heresy of Pelagius, which rejects the power of grace, and the opposing heresy, which denies the possibility of human freedom. Ironically, Eriugena himself would in turn be accused of “Origenism” and “Pelagianism” by Gottschalk’s advocate, Bishop Prudentius of Troyes (see the latter’s De Praedestinatione, PL 115: 1010c), due to his perceived emphasis on human free-will in the salvific process. Prudentius, an erstwhile admirer of Scottus, published an opposing treatise, which, while acknowledging his “Irish eloquence” (Celtica eloquentia, PL 115: 1194a), dismisses Eriugena’s reasoning as confused and not based on sound knowledge of scripture. Florus too attacked Eriugena. Subsequently, On Divine Predestination was condemned by the bishops in France at the councils of Valence (855) and Langres (859), in part for its over-use of logical method or dialectic (dialectica). The phrase “Irish porridge” (pultes scottorum), recalling Jerome’s sneer against Pelagius, is used in these official denunciations.