  With the exception of the final argument, all of the quod nons are based upon “cases” or particular circumstances (in isto casu, in casu posito) (Genest 1991: 242–3). Some are examples taken from Scripture, others we might call scholastic “thought experiments,” but most of them are accompanied by cases of conscience. According to Genest, many of them had already been put forward by his predecessors and many are to be found in the Lectura of the Franciscan John of Rodington, who read the Sentences at roughly the same time as FitzRalph; Rodington’s treatment is briefer, however (Genest 1991: 243). The stock of hypotheses must have been more or less complete when FitzRalph composed his question, but it is the breadth of the treatment which marks FitzRalph’s text as an important witness to the debate at Oxford at the end of the 1320s. A sign of this importance is the attention given to FitzRalph’s text by Wodeham in his Lectura oxoniensis (1333–1334), where he devotes five long questions to the topic (Sent. III, qu. 5–9). Again, when Holcot came to deal with the matter, he practically repeated what FitzRalph had said.