  Leff judged that it was Ockham and his followers who pushed the consequences of the discontinuity between faith and reason to often irreverent conclusions in the debate on the potentia Dei. Thus, thinkers such as Robert Holcot and Adam of Wodeham seem to show a sheer fascination with the paradoxes open to God in his absolute power, a fascination that led them to positions which were hardly in keeping with traditional Christian teaching. FitzRalph opposes such views by appealing to the Augustinian tradition. God’s potentia absoluta merely refers to God’s ability to act outside the present dispensation. Furthermore, God’s omnipotence entails His inability to sin and to deceive, just as it also excludes his dying. In other words, what God cannot do is to act against his own nature: God cannot be other than the summum bonum. God’s power does not consist simply and solely of doing anything whatsoever; his limit is not just his freedom from contradicting himself, as others held—rather it is his own nature. Since God is most good, most merciful, and most just, his omnipotence must be in accordance with these aspects of his nature. For God to act otherwise would not be a sign of omnipotence but of impotence, since it would involve a denial or negation of his own nature. Thus, what is possible from the point of view of omnipotence taken in itself, is impossible from the point of view of God’s goodness, mercy, and justice, and thus impossible not by reason of his power (ratione potentie) but by reason of his justice or goodness (ratione iustitie vel bonitatis).