his last of the three commentaries, the one for which he is most famous. In this final commentary, Durand returned to several of his initial stances. He was not just famous for this controversial commentary and the earlier one, but also for his surveying of Aquinas in the Dominican order and being influential throughout the early modern period. He became known as Doctor Resolutissimus owing to his strenuous advocacy of certain opinions novel to contemporary academics. Although Durandus faced many controversial issues both inside and outside his order, centuries later he was commended for his work alongside Bonaventure. Durand died in Meaux. Work His writings include: Commentaries on the Sentences: First Version (1303–08) Second Version (1310–12) Third Version (1317–27) Five Quodlibeta (1312–16). His nominalism was so much opposed to the contemporary philosophical realism that the third period of Scholasticism is made to begin with him. He rejects both the sensible and the intelligible species (species intelligibiles), introduced, he says, to explain sense-perception, as also the active intellect. He denies the principle of individuation, as distinct from the specific nature of the individual. Durandus invented the notion of an intrinsically evil act, which he explains in the context of the concept of fortification, where "it" is intrinsically evil. In the ideas of fortification, Durandus does indeed coincide with Thomas Aquinas and his natural-law argument, but only in simple fortification. In theology he argued for a separation of natural knowledge (cognitio naturalis) from that obtained through faith and revelation. Certain dogmas, as that of the Trinity, cannot be shown not to contain impossibilities, but to believe them, withal increases the merit of faith. Because the miracles of Christ do not prove His Divinity, His acceptance by the faithful enhances the merit of believing. After all, he says, theology is not strictly a science, since it rests on faith, not on the first principles of knowledge. In theology it is sufficient to know the idea of him who, being inspired, cannot err. He teaches, besides, that all actions proceed from God Who gives the power to act, but this is no immediate influx of the Creator upon the actions of the creature. The sacraments are only causes without which grace is not conferred. Marriage is not strictly a sacrament. He also insinuates that Christ could be present in the Eucharist with the substances of bread and wine remaining. Throughout, Durandus shows submission to