 Beyond his immediate socii, Wodeham’s influence between 1334 and 1346 is evident in England, Paris and Cologne. English theologians, between 1334 and 1350, often do not cite contemporaries by name. That said, there is substantial evidence that Wodeham’s contemporaries took his thought seriously. During these decades, Courtenay lists the following English theologians as making either implicit or explicit reference to Adam Wodeham’s lecturae: Thomas Bradwardine (Mertonian), Robert of Halifax OFM, Roger Roseth OFM and Thomas Buckingham (Mertonian) (Courtenay 1978, 116–123). In contrast to the English authors discussed above, the Parisian authors between 1342 and 1345 were much more willing to cite a contemporary author (Courtenay 1978, 123). Thus, in this period almost all of the Parisian theologians commenting on the Sentences cite Wodeham: Gregory of Rimini OESA, Alphonsus Vargas OESA and John of Mirecourt (Cistercian). These authors exhibit a strong knowledge of Wodeham and all had some access to the Oxford (Ordinatio) redaction of Wodeham’s work (Courtenay 1978, 132). In particular one should note Gregory of Rimini’s extensive knowledge of the thought of Wodeham. The spread of Ockham’s philosophical and theological thought into Germany (both directly and indirectly through the study of Wodeham) took place between 1335 and 1350 and is evident in Cologne. This is perhaps due to the fact that Wodeham traveled to Basel in the summer of 1339 bringing with him a copy of his Ordinatio (Courtenay 1978, 133 and 181). How long Wodeham remained in Germany, or where he traveled, remains unknown. But, it is significant that in Cologne, sometime before 1348, one theologian lectured on the Sentences secundum Adam (Courtenay 1978, 133). This and other evidence suggest that Wodeham was being studied seriously in Cologne before 1348.