  The foregoing example is representative of Marchia’s thought in many ways. He frequently draws clever and original distinctions, and the de possibili/de inesse division is employed in other contexts such as predestination (book I, d. 40: Marchia 2001b; see also Duba 2012). He makes similar innovative distinctions when discussing the different types of human and divine willing, where his voluntarist opinions are quite interesting (Reportatio I, dd. 45–48: see the critical edition cited below; Alliney 2006b; Robiglio 2006). Although one could argue about the cogency of Marchia’s arguments, in the case of the de possibili/de inesse distinction Marchia found a favorable response among the following, who adopted the device: his Franciscan successors at Paris in the next decade Aufredo Gonteri Brito, William Rubio, and William of Brienne; the Augustinian Hermits Michael of Massa and Gregory of Rimini; the arts master John the Canon; and, in the later fifteenth century, Fernando of Cordoba and Francesco della Rovere, who was to become Pope Sixtus IV. Thus in philosophical theology one could and often did look to Marchia for an alternative to Scotus and an innovative response to Auriol.