 Ebbesen has identified one sophisma that deserves the label ‘theological’ (in the sense, that is, of an “exception to the general rule that the sophism is not a theological genre” (Ebbesen 1997, pp. 151–152). The sophisma in question runs ‘Deus est eodem modo in dyabolo sicud fuit in beata virgine’(‘God is in the same way in the devil as he was in the Blessed Virgin’). The reason why this could count as a theological sophisma is that the question that is raised in it, about how God is present in creatures, is theological in nature. Another theological sophism investigated by Ebbesen is the sophisma, ‘Deus scit quicquid scivit’ (‘God knows whatever he has known’), which was widely discussed in the standard sophismata literature. The sentence elicits questions pertaining not only to the logical behaviour of the verb ‘scire’ (‘to know’), but also to the specifically theological issue of the object of God’s knowledge (Ebbesen 1997, p. 154ff.).