  In the Summa de Quaestionibus Armenorum XV–XVII, FitzRalph turned to topics of free will and predestination being concerned with what he regarded as a new heresy being spread in the schools. In language more violent than anything found before the mendicant controversy, he expressed his horror at the new teaching, which he calls a ‘diabolical knowledge’. Although Bradwardine was not the object of FitzRalph’s attack, it seems to be written in response to disciples of Bradwardine who had espoused an extreme form of predestinarianism from a reading of the De Causa Dei. Predestinarianism reduces eternal salvation or damnation to the sovereign will of God alone, and excludes free will as a secondary factor in determining man’s future state. Against an absolute determinism FitzRalph held that the punishment of the damned was just inasmuch as ‘their sin or its futurity was the reason from eternity why God willed to damn the wicked, and not the contrary, (Summa, XVI, 12) and defended the free human choice.  Although the background to the debate is clearly Augustinian (see City of God, V:10), it is interesting to note that FitzRalph in the Summa seeks also to justify his position on the basis of Scripture.