  Tachau (2013: 85) points out that what Wodeham actually says is that “the will truly is not nobler than the intellect nor vice versa, and note that Fitzralph holds the same”. FitzRalph recognized that the various distinctions (real, formal, intentional, or of reason) that previous scholastic generations had drawn among the intellective and sensitive substances of the soul, or its “faculties,” or the faculties’ diverse acts and habits, were problematic; yet, he also pointed to significant philosophical and theological impediments that would arise from denying all distinctions, obstacles that neither he nor his contemporaries had entirely satisfactory means of eluding (Tachau 2013: 92). So if there were no distinction whatsoever between the intellectual soul’s faculties of will and intellect, then presumably a cognition of any given object, as an act of the intellect, would be identical to the will’s volition regarding the same object. To accept this conclusion, however, would introduce numerous complications into any theory of whether and how God reveals future contingents, and lead to untenable consequences (Tachau 2013: 93). 