An unusual theory to account for the increase or decrease in the intensity of an accidental quality such as the whiteness of an object or an increase or decrease of charity in the human soul was attributed to Godfrey by medieval critics of this view such as John Duns Scotus or a few years later (ca. 1323) by Walter Burley as well as by many others. According to this position, when such a quality increases or decreases in intensity, the previous quality is completely corrupted and replaced by a newly generated and numerically distinct quality. There is a textual problem concerning Godfrey’s personal position because his explicit discussion of this in his Disputed Question 18 is incomplete in the two known surviving manuscripts that contain it.  Modern scholars are divided about the accuracy of the attribution of this view to Godfrey. Anneliese Maier (Maier, 2nd ed., 1951, 3rd rev. ed., 1968) and John Wippel (Wippel,1979) challenged the reliability of this attribution. Edith Dudley Sylla published an article dealing with Godfrey’s explanation of changes in the quantity of the Eucharistic species after transubstantiation which, she maintained, indicated that Godfrey defended a similar “succession theory” to account for changes in quantity, and suggested that this may have led Scotus to attribute to him the succession theory in changes of qualities (Sylla, 1981). More recently, in two jointly authored studies Jean Celeyrette and Jean-Luc Solère argue that Godfrey did indeed defend the succession theory in accounting for increases or decreases in qualities (Ceyerlette and Solère, 2002, 2009). Stephen Dumont has recently published a lengthy study drawing upon discussions by Scotus, Burley, and many other medieval writers to support this claim as well (Dumont, 2009). In light of these recent and well documented contributions, I myself would certainly grant that Godfrey could have defended such a position, and even that he may have done so, but in the absence of any known text in which he explicitly and clearly defends this position, I do not think that this has yet been conclusively demonstrated. One hopes that one day the complete text of his Disputed Question 18 will be found in some manuscript, and that then the historical issue can be definitively resolved. Until that happens I would recommend a healthy skepticism about this issue, even as one of the texts cited by Dumont, taken from a known critic of Godfrey’s views on many points (Bernard of Auvergne), expresses doubt concerning whether Godfrey really held this position, and rejects it if indeed he did, but not if Godfrey was referring to different degrees of a quallty rather than to different qualities themselves in such changes (Dumont, 2009, 80, 118).