 According to him, absolutely necessary truths are such truths as (i) those of theology (like the real proposition that God exists), that are per se necessary and do not depend on something else; (ii) those of geometry, that neither can, nor ever could, nor ever will be able to be otherwise, even though they depend on something else (est ab alio sed non potuit non esse); and (iii) the past and present truths (like the real proposition that I have existed – me fuisse), that cannot be, but might have been otherwise (per accidens necessarium, quia est necessarium quod potuit non esse). On the contrary, relative necessity applies to those events that must follow certain conditions in order to be or happen – so that any contingent truth is relatively necessary if considered in relation to its conditions (Logicae continuatio, tr. 1, chap. 11, p. 157). In its turn, relative necessity is divided into antecedent, consequent, and concomitant. (i) A certain truth is an antecedent relative necessity when its existence causes the existence of another contingent truth (antecedens ut causa contingentis, inferens posterius naturaliter). An instance of such a necessity is the necessity of volition, as where my unconstrained will or the unconstrained will of God is the cause which necessitates something else (ibid., p, 158). (ii) A certain truth is a consequent relative necessity when its existence is caused by an antecedent (relative) necessity. And finally, (iii) a certain truth is a concomitant relative necessity when it merely accompanies another true event (ibid., p. 157). These features proper to the relative necessity are not opposites, and the same truth may be necessary in all the three ways (ibid., pp. 157–58). Wyclif insists that all three kinds of relative necessity are contingent truths in themselves (ibid., p. 158), yet he was unable to show how this is possible. He thought he had an explanation, but he was mistaken. In his Tractatus de universalibus (where he uses all these distinctions in order to try to solve the problem of the relationship between divine power and human freedom), he explicitly maintains that in relation to the foreknowledge of God every effect is necessary to come about (Tractatus de universalibus, chap. 14, p. 333), and the Aristotelian principle that everything which is, when it is, necessarily is (the well known formulation of the diachronic contingence), applies also to what will be and has been (ibid., p. 334). Taking into account that God himself cannot begin or cease actually to know or will something, and thus He cannot change from knowing that p to knowing that not-p (where p is a given truth), nor from volition to non-volition or vice versa (ibid., p. 335; cf. also De volucione Dei, chap. 3, p. 149), the logical result is that in Wyclif’s world nothing may happen purely contingently. It is true that Wyclif insists that even if God can never change from volition to non-volition, the fact that God wills p is in itself contingent, if p is not a theological truth (De volucione Dei, chap. 7, p. 192), but, like Bradwardine, he maintains that God’s antecedent will is naturally prior to what He foresees. Given that God is immutable, and hence that the divine power is not affected by the passage of time, and divine ideas, within Wyclif’s system, are as necessary as the divine essence itself, the logical consequence is that, despite Wyclif’s claims of the contrary, the whole history of the world is determined from eternity. As a matter of fact, Wyclif’s conditional (or relative) necessity is as necessary as his absolute necessity: given God, the world’s entire history follows.