 Wodeham’s trinitarian theology has received little attention from scholars. However, there are several notable exceptions. Hester Gelber offers an analysis of Ordinatio I, dd. 33, qq. 1–3, concerning the formal distinction and formal non-identity (q. 1) and the complex problem of trinitarian paralogisms (qq. 2–3) (Gelber 1974, 235–264, 629–648). Russell Friedman treats the relationship between Peter Auriol and Adam Wodeham in the Lectura secunda, d. 7 on the question: utrum potentia generandi possit communicari Filio (whether the power to generate can be communicated to the Son) (1997, 342–349). Olli Hallamaa considers Wodeham’s discussion of trinitarian paralogisms within the context of other fourteenth-century Franciscans (Hallamaa 2003). For our purposes Gelber’s and Hallamaa’s analyses of trinitarian paralogisms are the most relevant philosophically, as Wodeham debates the universality of Aristotelian logic with respect to the doctrine of the Trinity.