framed that they do not affect Scotism (e.g. that the first man was constitutus in holiness and justice). This was also done at the Vatican Council. In the Thomistic–Molinistic controversy concerning the foreknowledge of God, predestination, the relation of grace to free will, the Scotists took little part. They either supported one of the parties, or took up a middle position, rejecting both the predetermination of the Thomists and the scientia media of the Molinists. God recognizes the free future acts in His essence, and provides a free decree of His will, which does not predetermine our free will, but only accompanies it. Jesuit tradition Jesuit philosophers and theologians adopted a series of the Scotist propositions. Later authorities reject in part many of these propositions and another series of propositions was misunderstood even by Catholic theologians, and then in this false sense rightly rejected – e.g. the doctrine of the univocatio entis, of the acceptation of the merits of Christ and man, etc. Numerous other propositions have been accepted or at least favourably treated by a large number of Catholic scholars and amongst these are many propositions from psychology: e.g. that the powers of the soul are not merely accidents even natural and necessary of the soul, that they are not really distinct from the substance of the soul or from one another etc. They also took from Scotism many propositions concerning the doctrine of the angels. Influence on philosophy and theology Scotism exercised an influence on the development of philosophy and theology; its importance is not, as is often asserted, purely negative – i.e. it does not consist only in the fact that it exercised a criticism on Thomas Aquinas and the Thomistic school. A comparison of the Scotist teaching with that of Aquinas has been often attempted – for example, in the abovementioned work of Hauzeur at the end of the first volume; by Sarnano (Costanzo Torri, Conciliatio omnium controversiarum etc. (1589– ). In many cases, the differences are mostly in the terminology and a reconciliation is possible if one emphasize certain parts of Scotus or Aquinas and passes over or tones down others. However, some contradictions remain on a number of points. Generally speaking, Scotism found its supporters within the Franciscan Order; certainly, opposition to the Dominicans (i.e. to Aquinas) made many members of the order disciples of Scotus. However, this does not mean that the foundation