 Moreover, Valla’s insistence on the will as the locus of moral behavior seems compromised by the predestinarianism advocated by the interlocutor “Lorenzo” in his dialogue De libero arbitrio (On Free Will). In this highly rhetorical work, Valla—if we can assume that Lorenzo represents Valla’s own position—stresses that in his inscrutable wisdom God hardens the hearts of some, while saving those of others. We do not know why, and it is presumptuous and vain to inquire into the matter. Yet, somehow we do have free will, “Now, indeed, He brings no necessity, and His hardening one and showing another mercy does not deprive us of free will, since He does this most wisely and in full holiness” (Valla 1948, 177). So, we are free, after all, and God’s foreknowledge does not necessitate the future; but how exactly Valla thinks his views settle these issues is not clear. His fideistic point is that we humans cannot settle the issue; ‘the cause of the divine will which hardens one and shows mercy to another is known neither to man nor to angels’. Yet, in spite of his fideism and anti-intellectualism, his own discussion of God and free will, as well as his account of the Trinity in the Repastinatio, makes substantive claims about what God is.