The essays in this volume were presented at a conference at the National University of Ireland Maynooth in 2010. The meeting brought together most of the scholars who have been working on the life and thought of Fitzralph in recent years. The essays are arranged in three sections. In the first, ‘Oxford’, is Michael Dunne's examination of Fitzralph's eucharistic thought, specifically his views on the existence of accidents without inhering in a substance, and a substance existing without its accidents, followed by Michael Haren's essay on the relationship of Fitzralph with his patron John Grandison, the bishop of Exeter, and then Severin Kitanov's essay on Fitzralph and Adam Wodeham on whether beatific enjoyment is an act of the intellect or will. This section concludes with Katherine Tachau's thorough reexamination of Fitzralph's position on intellect and will as witnessed by Wodeham, identifying textual misinterpretations by Michalski, Robson and Leff. This is followed by a section entitled ‘Avignon’ that contains Terence Dolan's brief comments on Fitzralph's use of rhetoric in his Defensio curatorum; William Duba's caveats on Fitzralph's supposed ‘conversion’ from scholasticism to anti-scholasticism while at Avignon (1337–43), as illustrated in part by the consistency across his lifetime of Fitzralph's views on knowing God; and Chris Schabel's examination of Fitzralph's discussion of the theology involved in the Filioque clause in the Creed. The final section on ‘Reputation and aftermath’ contains Stephen Lahey's exploration of the similarity of views between Fitzralph and Wyclif as seen by Wycliffites, Thomas Netter, and by Lahey; Graham McAleer's essay on the sixteenth-century Spanish Dominican Francisco de Victoria's interpretation of Fitzralph; and, finally, a second contribution by Michael Dunne on the logical treatises of the late fifteenth-century Franciscan archbishop of Armagh, John Foxholes, which earlier had been attributed to Fitzralph. In contrast to many conference volumes, which often summarise what is known and add some new information, this volume brings to the attention of ecclesiastical and intellectual historians of the fourteenth century a wealth of new information and evidence on Fitzralph and his contemporaries, particularly John Grandison and Adam Wodeham. As such it is a major contribution to studies on Fitzralph, his scholastic contemporaries, and on fourteenth-century intellectual life.