 Adam Wodeham’s place in the history of philosophy remains difficult to appreciate because of two related problems, here referred to as: (1) the historiographical problem; and (2) the textual problem. Historiographically, the field of medieval philosophy has been plagued by various narrative accounts of the twelfth through fifteenth centuries that characterize the period in which Wodeham flourished as an age in which fideism, skepticism and scholastic decadence ruled the day (Inglis, 1998). This basic historiographical approach to the late medieval period has recently come under serious attack and scrutiny by specialists working in the field, but a balanced picture of the philosophers and theologians working during this period remains in its infancy. Second, an accurate understanding of Adam Wodeham’s place within the history of philosophy is handicapped by the lack of critical editions for Adam Wodeham, his immediate contemporaries, and numerous medieval philosophers and theologians working in the late fourteenth and fifteenth centuries. Regarding Wodeham, it is important to recognize that a critical edition of any complete text of Wodeham was not available until recently (Wood 1988; Gál and Wood 1990). Further, as already noted, an edition of Wodeham’s most mature and complete work, the Ordinatio, is only now underway. As such, the place of Adam Wodeham within the history of medieval thought is difficult to trace at present, and William Courtenay’s important study remains the most relevant point of reference (Courtenay, 1978).