 Wyclif’s world is ultimately grounded on divine essence. Thus there is a close connection between any kind of truth and the divine ideas (cf. Tractatus de universalibus, chap. 15, pp. 371–74; De materia et forma, chap. 2, pp. 170–76). Divine ideas play a threefold role in relation to God and creatures: they are (i) the specific essences of individual things themselves, considered according to their intelligible being in the mind of God; (ii) God’s principles of cognition of creatures; and (iii) the eternal models of creatures. If we also take into account that in his opinion (iv) divine ideas are really the same as the divine essence and formally distinct from it, and (v) this distinction originates from their being efficient (con)causes in relation to the different kinds of creatures, we can easily realize why Wyclif’s position on this matter leads to heretical consequences from the point of view of the Catholic theology: (i) metaphysical and theological necessitarianism; (ii) restriction of divine omnipotence; (iii) negation of the process of transubstantiation in the Eucharist. In fact, Wyclif defines ideas as the divine nature in action, since they are the means by which God creates all that is outside Himself. In this way, any distinction between the ideas as pure rationes and the ideas as exemplaria, stated by St. Thomas in his Summa theologiae (I, q. 15), is abolished. Furthermore, ideas are the constitutive principles of divine nature, essentially identical with it. Thus divine ideas become as necessary as the divine nature itself. On the other side, ideas are the first of the four levels of being proper to creatures. Indeed, since God could not help but create this Universe (as we shall see in Section 4.2), everything which is is necessary and so is a necessary object of God’s volition. Thus, the three spheres of possible, existent, and necessary totally coincide. As a matter of fact, Wyclif, having defined necessary truths as those truths which cannot not be the case, (i) distinguishes between absolutely necessary truths and conditionally (or relatively – secundum quid) necessary truths, and (ii) tries to show how relative necessity is consistent with supreme contingence (Logicae continuatio, tr. 1, chap. 11, vol. 1, pp. 156–65). He thought that such distinctions enabled him to maintain simultaneously the necessity of all that happens and human freedom (cf. Tractatus de universalibus, ch. 14, pp. 333–47); and many times he affirms that it would be heretical to say that all things happen by absolute necessity; but his attempt failed in achieving its goal.