  Thus, although Auriol’s controversial opinions on epistemology and divine foreknowledge drew fire from Caracciolo and most other Paris theologians up to Gregory of Rimini’s day, even from Oxford Franciscans, Marchia devoted much energy to foreknowledge but almost ignored the great debate over intuitive and abstractive cognition. Aside from an isolated mention of “intuitive cognition” in Scriptum I, d. 3, q. 4, and of “intuitive vision” in the very last question in book IV, Marchia merely discusses the problem in passing on two brief occasions: first, in book II, q. 25 (Marchia 1997, p. 322), while treating angelic knowledge, and second, in book III, q. 13, in the context of the beatific vision of the Word (Duba 2003–04). In the latter case, the more substantial passage, he gives a somewhat Scotistic definition: “Intuitive and abstractive cognition are not distinguished according to having a species or not, but only according to the disposition of the object, because if the object is present, the species represents it intuitively; if absent, it represents it abstractively.” Therefore, “the same species that is intuitive in the presence of the object is abstractive in the absence of the object.” Marchia adds in agreement with Auriol that God “can cause the act of seeing without the object,” and that a species of a created object “indifferently represents” a present or absent object. Although this might provoke some epistemological questions, Marchia turns to the vision of the Essence and leaves human cognition in via aside.