Have you Tried Scotus?

A great discussion of Scotus in a mainline catholic journal, written by that indefatigable translator of the Ordinatio, Peter Simpson.

A taste:

Indeed if, as seems true, there was something deficient about pre–Vatican II theological training, even in Rome, the deficiency will not be made up by a return to an exclusivist Thomism, much less to the old Thomistic manuals. A return to Thomas read and studied in the original texts would doubtless help. But such a return would not have helped the young Kenny with his question. For the theologian who had a good answer, Duns Scotus, is barely studied, if studied at all. His very name raises hackles or eyebrows or both. The man is accused by some of causing the theological decline of the West. It is said that he precipitated the destruction of a magnificent and glorious edifice with his falsely subtle distinctions, his flattening metaphysics of univocity, his skeptical undermining of rational proofs for the faith, his tortuous Latin.

John Jenkins on Scotus

Given the near-universal opprobrium in which Duns Scotus is held, I find it necessary to call attention to positive mentions of Scotus among contemporary intellectuals. An example came to me today from John Jenkins, president of the University of Notre Dame. There isn't much content regarding Scotus, but he is described as a great medieval master. 

Here is Jenkins' talk, delivered at Oxford. 

[...]

I learned much in my study at Oxford, yet simply walking in this city and contemplating its history itself had an intellectual impact on me. To pass the places where Duns Scotus, William of Ockham, Thomas Hobbes and John Locke studied and worked; to stroll by the building where Robert Boyle, the father of modern chemistry, lived and worked; to be in the city where John Wycliffe taught and John Henry Newman wrote his tracts; to visit the pub where J.R.R. Tolkien and C.S. Lewis and the Inklings met on Tuesdays—simply to walk in the city instilled a sense of reverence for the learning, scholarship and inquiry to which Oxford has been the host. Since its founding, it has been to the site of scholars, discussions and education that have truly shaped the course of human history.

[...]

The Summa theologiae of St. Thomas Aquinas, with its series of questions, objections, “respondeo” and replies to objections reflects this form of inquiry. Although it is not a record of actual public disputations, it is clearly derived from the practice of public disputations and reflects this form of inquiry. The same is true of the works of Duns Scotus, William of Ockham and other great medieval masters. The point I wish to emphasize here is that, even when these great thinkers wrote their own works, the form of writing expressed the communal nature of inquiry that characterized the medieval university. The communal exercise was undertaken primarily to broaden knowledge and deepen understanding, but it served at the same time to train students in conducting such inquiry themselves.

Feast of Scotus, 2017

Happy Feast, dear reader(s)!

For your delectation today I post a poem from a manuscript of the Ordinatio. Naturally, there are variants with the text as found in other manuscripts, but here is the one from Cesena (printed in Vat. ed. I, p. 50*).

Scotia plange, quia periit tua gloria rara,
Funde precem, confunde necem, tibi cum sit amara.
Quam fera, quam nequam sit mors, tribuens tibi legem
Cum reliquis aequam, rapiens ex ordine regem.
Caelum, terra, mare nequeunt similem reparare.
Si quaeras, quare, - probat haec editio clare.
Troia luit florem de viribus Hectora fisum,
Sic luo Doctorem iuvenili flore recisum.
Ergo, legens, plora, quia non huic subfuit hora,
Sed ruit absque mora: pro quo, lector, precor, ora.

Happy Feast of Scotus!

Enjoy the day. Here's a link to some interesting reflections, including a paper on Scotus and reductive physicalism.

Bettoni on Scotus

Efrem Bettoni, Duns Scotus: The Basic Principles of His Philosophy, pp.192 ff.:

The history of Scotism has not yet been written. It is still in the preparatory phase, as this or that Scotistic figure is chosen as the object of a particular study, or this or that Scotistic doctrine is considered in its evolution and set in relation to other doctrines. This is not the place to mention even briefly the main contributions that modern Scotistic literature can offer to a researcher. While an expert in the field is no doubt acquainted with them, to the ordinary reader they would be of no interest. It is an indisputable fact, however, that along with the Thomistic school, a Scotistic school of thought has emerged and flourished. Throughout the centuries it has given to the Church a great number of first-class theologians, saintly preachers, and formidable defenders of the faith. The number of philosophical and theological works written in the name of Scotus during the centuries is imposing, for they are counted by the hundreds.

Duns Scotus' influence upon modern nonscholastic philosophers is almost nil. This is due to the fact that very few among them have had a direct knowledge of scholasticism. Father Scaramuzzi has pointed out certain important parallels between the thought of Duns Scotus and that of Giambattista Vico. It is also an undeniable fact that some modern historians, like Windelband, have noticed a certain speculative affinity between Scotistic doctrines and various doctrines of Leibniz. It would be of great historical interest to study the extent to which Rosmini was inspired by Duns Scotus, whom he knows and quotes with great respect in working out his doctrine of the idea of being.

Some historians have considerably exaggerated Duns Scotus' influence upon the nominalistic movement. They have gone so far as to affirm that Ockham  mere draws natural conclusions from Scotistic doctrines. This historical thesis has met with some favor. However, the best of the medieval historians of today, when they do not reject this thesis entirely, raise at least some doubt as to its foundation. It is beyond question that some Scotistic doctrines taken out of context, such as the doctrine of "haecceity" and the doctrine concerning the knowability of the singular, which is closely related to it, could have been exploited by the nominalists. But it s one thing to admit this, and an entirely different thing to affirm that Scotistic philosophy necessarily prepares the way for nominalism. Otherwise, any great thinker could be held responsible for the more or less indirect paternity of all later philosophies claiming dependence on him or on some of his doctrines. The fact that Ockham was a Franciscan, and had probably been a disciple of Duns Scotus, does not in itself constitute any solid ground for the assertion that his system depends on Duns Scotus' doctrine. The history of philosophy teaches us us that a thinker's most formidable rival usually emerges from his school. Shall we say that Duns Scotus paves the way to nominalism precisely because nominalism is the natural outcome of opposition to his philosophy? In this case, we definitely commit ourselves to an abuse of terms. One philosophical movement prepares the way for another only when this later is a logical outgrowth of the former.

In Catholic cultural circles not only is Duns Scotus set aside and neglected, but he often looked upon with suspicion as though he were an insidious forerunner of heresy. This attitude might perhaps be conceivable in regard to certain Catholic thinkers, like Rosmini, for example. A strong support of such an attitude is found in the fact that the Church has condemned forty doctrinal propositions attributed-whether rightly or wrongly, it is not for us to decide-to the philosopher of Rovereto. However, it is difficult to understand how this same attitude could have become traditional in regard to Duns Scotus. There is not a single document of the Church that either directly or indirectly puts the Catholic scholars on their guard against any error or possible danger in the Scotistic speculation. Quite the opposite! There are authoritative acts and statement showing that the Church has always held Duns Scotus' work in high esteem. This is true in the first place of his theology, but it can be said to be equally true of his philosophy, which in him, as in any other scholastic, is intimately connected with theological doctrine. here are some of these acts and statements [...].

A Counter-Narrative for Brad Gregory

See this post for photos of Duns Scotus in colonial Mexican art. Note especially the winged Scotus and Scotus treading upon the Lutherans.

Gaudeamus!

If one takes a look at the Scotus commission's website (they appear to have renamed themselves the 'Officina Scotista'), one will see an announcement for the festivities surrounding this year's celebration of Scotus' feast day November 8. One of the lectures is about the completion of the Ordinatio. There is only one volume left to go, and it seems they have finished it and will be unveiling it at the celebration. So lets raise a glass and salute the completion of their long labors. The first volume came out in 1950, based on work they had begun around 1938. So they've been at it a long time and deserve some props. I now expect Ave Maria university in Florida to establish a center of Scotistic renewal for the Church (which will of course require hiring 15 Scotists) and no doubt we will soon hear an announcement from Wyoming Catholic College that they are also setting up a center of Scotistic studies to aid in the production of the first English translation of the Ordinatio (with face-to-face Latin). Here's me starting to hold my breath...

Happy Feast of Scotus!

Er, or is it an optional memorial in the Archdiocese of Cologne and the Francsican order?

Here's a link to the festivities at the Antonianum.

Pope's Slander

Something inspired me today to reread Alexander Pope's "An Essay on Criticism," and I recalled that there are some pretty interesting bits in it besides the famous quotes that everyone knows. For instance:

Some praise at Morning what they blame at Night;
But always think the last Opinion right.
A Muse by these is like a Mistress us'd,
This hour she's idoliz'd, the next abus'd,
While their weak Heads, like Towns unfortify'd,
'Twixt Sense and Nonsense daily change their Side.
Ask them the Cause; They're wiser still, they say;
And still to Morrow's wiser than to Day.
We think our Fathers Fools, so wise we grow;
Our wiser Sons, no doubt, will think us so.

I definitely know people like this, and it's always a bit stupefying to see someone who changes his opinions constantly and yet never doubts the truth of his current one. In fact this seems like a pretty devastating critique of modernism in general. And the observation in the final couplet seems rigorously Chestertonian.

Right after this segment Pope continues:

Once School-Divines this zealous Isle o'erspread;
Who knew most Sentences was deepest read;
Faith, Gospel, All, seem'd made to be disputed,
And none had Sense enough to be Confuted.
Scotists and Thomists, now, in Peace remain,
Amidst their kindred Cobwebs in Duck-Lane.

Ha ha, Scotists and Thomists once fought in England, but now nobody cares in our glorious age of Protestant Enlightenment! Sadly enough this attitude was common enough even among the good Catholic humanists, e.g. St Thomas More.

But this, later on, is much worse:

Learning and Rome alike in Empire grew,
And Arts still follow'd where her Eagles flew;
From the same Foes, at last, both felt their Doom,
And the same Age saw Learning fall, and Rome.
With Tyranny, then Superstition join'd,
As that the Body, this enslav'd the Mind;
Much was Believ'd, but little understood,
And to be dull was constru'd to be good;
A second Deluge Learning thus o'er-run,
And the Monks finish'd what the Goths begun.

Here Pope repeats the old Renaissance slander which was reproduced ad infinitum by the so-called Enlightenment. The ironic thing is that the historical forgetfulness of their (Roman) past which the moderns falsely accused the mediaevals of was mirrored by their actual historical forgetfulness of their own (mediaeval) past. If the Monks had really finished what the Goths begun, the "Renaissance" (itself an almost totally false label) would never have been possible. Where did Pope and all those other Humanists think all the books of the glorious classical past came from? From copies made by monks, of course. And if the moderns had ever bothered learning how to actually read mediaeval books they might have seen how much mediaeval literature was indebted to classical form and content. The least "classical" books from the middle ages - Icelandic saga literature, for instance - also tend to be the most "modern".

If you're talking about sculpture, painting, and architecture, though, the moderns certainly had a point. Much was lost and renaissance artists did rediscover and improve on classical techniques. On the other hand, they also foolishly overlooked and despised mediaeval innovations. What kind of a philistine, no matter how professedly "classical", do you have to be to call the gothic cathedrals barbarous?

At length, Erasmus, that great, injur'd Name,
(The Glory of the Priesthood, and the Shame!)
Stemm'd the wild Torrent of a barb'rous Age.
And drove those Holy Vandals off the Stage.

Credit to Erasmus where credit is due, but this is just nonsense, the same sort of nonsense that we at the Smithy decry when St Thomas is exalted to the heavens high above every other Catholic thinker, only much, much worse. There's no passing this off as hyperbole. It's just lies, plain and simple. I wonder what Pope would make of the fact that the ideas of their precious Enlightenment came to full fruition in the 20th century, that most "barb'rous" of all ages.

Happy Scotus Day

Today is the 702nd anniversary of his death. I'll be raising a glass tonight and I hope you do as well.

The collect:

Domine Deus, fons omnis sapientiae, qui Beatum Ioannempresbyterum, Immaculatae Virginis assertorem,nobis magistrum vitae et scientiae dedisti, concede, quaesumus,ut, eius exemplo illuminati, et doctrinis nutria,Christo fideliter adhaereamus. Qui tecum vivit.

And a poem, De morte Duns Scoti [From Ioannis Duns Scoti Opera Omni I, 50*]

Scotia plange, quia periit tua gloria rara,
Funde precem, confunde necem, tibi cum sit amara.
Quam fera, quam nequam sit mors, tribuens tibi legem
Cum reliquis aequam, rapiens ex ordine retgem.
Caelum, terra, mare nequeunt similem reparare.
Si quaeras, quare, - probat haec editio clare.
Troia luit florem de viribus Hectora fisum,
Sic luo Doctorem iuvenili flore recisum.
Ergo, legens, plora, quia non uic subfuit hora,
Sed ruit absque mora: pro quo, lector, precor, ora.

Descriptio Sepulcri Duns Scoti

From the introductory material in Ioannis Duns Scoti subtilis ac celeberrimi doctoris In universam Aristot. Logicam. (ed. Venice, 1583)

"Ipsum sepulcrum elevatum est fere ad altitudinem palmae, in chori conventus minorum con. Coloniensis medio sub campana, ex cupro, et aere fusum, in medio ipsius aerei sepulchri est imago ipsius Scoti, supra quam tres collocati sunt franciscanae religionis summi pontifices, Alexander videlicet quintus, Nicolaus quartus, Sixtus quartus et duo cardinales, scilicet D. Bonaventura et illustrissimus Bertrandus, cum insignibus eorum. Ab utroque latere horum imagines sitae sunt; nec non et discipulorum Scoti, ut pote Alexandri Alensis, Alexandri Alexandrini, Rogerii Baconis *[damage] Guilhelmi Varronis, Alvari Pelagii Hyspani, *[damage] Lyrani sub pedibus vero ipsius imaginis haec visa sunt carmina.

Ante oculos saxum doctorem deprimit ingens,

Cuius ad interitum sacra Minerva gemit.

Siste gradum, lector, fulvo dabis oscula saxo;

Corpus Ioannis haec tenet urna Scoti:

Anno milleno ter CCC cum adderet octo,

Postremum clausit letho agitante diem.

Et in vicino lapide in pavimento ecclesiae excusum est

Obiit Frater Ioannes Duns Scotus

Sacrae Theologiae Doctor

Subtilis nominatus

Anno 1308."

Here is what the tomb looks like today:

And another view:

Gueranger on the Immaculate Conception

From the Liturgical year, vol. 1 p. 403:

"But whilst thus mentioning the different nations which have been foremost in their zeal for this article of our holy faith, the Immaculate Conception, --it were unjust to pass over the immense share which the Seraphic Order, the Order of St. Francis of Assisi, has had in the earthly triumph of our Blessed Mother, the Queen of heaven and earth. As often as this feast comes round, is it not just that we should think with reverence and gratitude on him, who was the first theologian that showed how closely connected with the divine mystery of the Incarnation is this dogma of the Immaculate Conception? First, then, all honour to the name of the pious and learned John Duns Scotus! And when at length the great day of the Definition of the Immaculate Conception came, how justly merited was that grand audience, which the Vicar of Christ granted to the Franciscan Order, and with which closed the pageant of the glorious solemnity! Pius the Ninth received from the hands of the children of St. Francis a tribute of homage and thankfulness, which the Scotist School, after having fought four hundred years in defence of Mary's Immaculate Conception, now presented to the Pontiff."

Letter of Pope Benedict XVI on Duns Scotus

From Giovanni Lauriola: http://www.centrodunsscoto.it/articoli/Articoli_html/Papa_per_Scoto.htm

RECENSIONE
BENEDICTI XVI
SUMMI POTIFICIS
EPiSTULA APOSTOLICA
Venerabili Fratri
IOACHIMO SIRE. CXD1NALI MEISNBR
Archiepiscopo Co1othensi
cunctisque ex toto orbe terrarum participibus
congressus scientifici internationalis
DCC annis elapsis ab obitu beati Ioannis Duns Scoti

Laetare, Colonia urbs, quae doctissimum ac pientissimum virum Ioannem Duns Scotum intra tua moenia quondam recepisti, qui die VIII mensis Novembris anno MCCCVIII e vivis discessit et ad caelestem patriam profectus, eiusque magna admiratione ac vener servas exuvias.
Quem porro Venerabiles Servi Dei Paulus VI et Ioannes Paulus II, Decesores Nostri, amplissimis verbis, exaltarunt, illum Nos quoque nunc merita laude circumadare volumus eiusque patrocinia invocare.

Iure quidem meritoque septimum nunc ab eius pio transitu centenarium celebratur. Ac dum hac felici occasione in diversis mundi partibus in honorem beati Ioannis Duns Scoti acroases integraque opera publici iuris fiunt necnon conventus aguntur, inter quos sollemnis paratur ille Coloniensis, qui diebus V-IX proximi mensis Novembris evolvetur, muneris Nostri officium esse putamus hoc in ambitu quaedam dicere de tam eximio viro, qui bene meritus est de doctrina Ecclesiae et de scientia hominum amplianda.

Ipse enim pietatem cum intellectuali investigatione coniungens, iuxta illam sum precem: “Primum rerum Principium mihi ea credere, sapere ac proferre concedat, quae ipsius placeant maiestati et ad eius contemplationem elevent mentes nostras”1 , subtilissimo ingenio arcana veritatis tam naturalis quam revelatae ita profunde penetravit ac exinde talis generis doctrinam deprompsit, ut Doctor Ordinis, Doctor Subtilis et Doctor Marianus appellatus sit ac dux Scholae Franciscanae necnon lux et exemplar totius populi christiani evaserit.

Animos itaque doctorum virorum et omnium credentium ac non credentium convertere desideramus ad viam ac rationem quam Scotus secutus est in statuenda concordia inter fidem et rationem, in definienda tali modo natura theologiae, ut iugiter extulerit actionem operationem, praxim, amorem potius quam pura speculationem quo in opere exsequendo ductus fuit Magisterio Ecclesiae ac sano sensu critico circa incrementum notitiae veritatis, atque persuasum sibi habebat scientiam tantum valere quantum ipsa in praxim deduceretur.

In fide catholica confirmatus, veritates fidei lumine naturalis rationis conatus est inte1legere, illustrare et defendere. Quapropter nihil reliqui fecit quominus veritates omnes, et naturales et supernaturales, quam ex uno eodemque Fonte promanant, in consonantiam deduceret.

Prope Sacram Scripturam divinitus inspiratam, Ecclesiae auctoritas ponitur. Ipse videtur sequi sancti Augustini effatum: “Evange1io non credere, nisi Ecclesiae credidissem”2. Nam auctoritatem supremam Successoris beati Petri Doctor noster in peculiarem lucem haud raro ponit. Secundum sententiam eius “licet Papa non possit dispensare contra ius naturae vel divinum (quia sua potestas est utroque illo lure inferior), tamem cum sit

1-Duns Scotus, Tractatus de primo Principio, c.1,1(ed. Muller M.).
2 Idem, Ordinatio I d. 5, n. 26.

Successor Petri, Principis Aposto1orum habet eandem potestatem quam et Petrus”.

Itaque Ecc1esia Catholica, quae tamquam Caput invisibile habet ipsum Christum, qui in beato Petro ac Successoribus eius suos Vicarios reliquit, a Spiritu veritatis directa, est authenticus custos depositi revelati et regula fidei. Ecclesia est firmum et stabile criterium canonicitatis Sacrae Scripturae. Ipsa enim “decrevit qui sunt libri habendi in auctoritatem in canone Bibliae”4

Alibi respondet quod “eo Spiritu expositae sunt Scripturae, quo conditae, et ita supponendum est quod Ecclesia catholica eo Spiritu exposuit quo tradita est nobis fides, Spiritu scilicet veritatis edocta”5

Postqum ex ratione theologica variis argumentis probaverat ipsum factum praeservationis Beatae Virginis Mariae a peccato originali, omnino paratus erat hanc sententiam reicere, si constaret quod repugnaret auctoritati Ecclesiae, dicendo: “Si auctoritati Ecc1esiae et auctoritati Scripturae non repugnet, videtur probabile, quod excellentius est, attribuere Mariae”6.

Primatus voluntatis in lucem ponit Deum ante omnia esse caritatem. Hanc caritatem huic amorem, Duns Scotus prae oculis habet cum theologiam vult reducere ad unum habitum, ad theologiam practicam. Ad eius menten, cum Deus sit “formaliter dilectio et formaliter caritas”7 , bonitatis suae et amoris radios liberalissime communiçat extra se 8. Revera, ex amore Deus “elegit nos ante mundi constitutionem, ut essemus sancti et immacu1ati in

3 Idem, Rep. Par. IV d. 33, q. 2, n. 19.
4 Idem, Ordinatio I, d. 5, n. 26.
5 Ibid., IV, d. 11, q. 3, n. 15.
6 Ibid., IV d. 26, q. 1, n. 13.
7 Ibid., I d. 17, n. 173.
8 Cf ibidem, Tractatus de primo Principio, c. 4, n. 127 (ed. Muller M.)

conspectu eius in caritate, qui praedestinavit nos in adoptionem filiorum per Iesum Christum in ipsum” (Eph 1, 3 4).

Tamquam fidelis assecla sanctis Francisci Assisiensis beatus Ioannes assidue contemplatus est et praedicavit Filii Dei incarnationem et passionem salvificam. At caritas seu amor Christi ostenditur peculiari modo non solum in Calvariae loco, sed etiam in sanctissimo Eucharistiae sacramento, absque quo “periret omnis devotio in Ecclesia, nec exhiberetur actus latriae Deo nisi propter reverentiam huius”9 . Porro, hoc sacrametum est sacramentum unitatis et amoris, quo inducimur ut amemus ad invicem, et ut amemus Deum tam quam bonum commune et condiligendum ab aliis.

Et quemadmodum hic amori haec caritas, fuit initium omnium, ita etiam in amore, in caritate tantum erit nostra beatitudo: “volitio sive dilectio est simpliciter vita aeterna, beata et perfecta”10.

Cum vero Nos ab initio officii Nostri caritatem ante omnia praedicavimus, quae Deus ipse est, laetanter cernimus huius Beati doctrinam singularem locum huic praebere veritati, eandemque nostris temporibus censemus maxime pervestigandam et docendam. Quapropter perlibenter obsecundantes precibus Venerabilis Fratri Nostri Ioachimi S.R.E. Cardinalis Meisner, Archiepiscopi Coloniensis, damus hanc epistulam Apotolicatn qua beatum Ioannem Duns Scotum cupimus honorare eiusque Nobis caelestem intercessionem efflagitare. Denique iis, quod quolibet modo in hoc internationali congressu aliusque de hoc S. Francisci eximio filio inceptis promovendis intersunt, Apostolicam Nostram Benedictionem imo ex corde e1argimur

9 Idem, Rep. Par., IV d. 8, q. 1, n. 3
10 Ibid., IV d. 49, q. 2, n. 21.

Datum Romae, apud Sanctum Petrum, die XXVIII mensis Octobris, anno MMVIII, Pontificatus Nostri quarto.

700 Years!

Happy optional memorial, everyone! Today is the 700th anniversary of his death in Cologne. Here's to another 700 years. May he soon be canonized and take his rightful place as Doctor Ecclesiae. Here is a prayer to that effect:


O Doctor Subtilissime, Ioannes, qui Deiparae Custos fidus fuisti; quamque Adam non foedaverat, Immaculatam clarius tu primus perpexisti; nostri tuam da mentibus doctrinam datam coelitus ad Matris laudem Christi.

v. Protege nos, Virgo praeservata ab omni macula.
R. Ut liberati a peccatis omnibus, per te perveniamus ad Praeservatorem tuum.

Oremus:

Deus, qui per Immaculatam Virginis conceptionem dignum Filio tuo habitaculum praeparasti: et qui per hoc lucis mysterium Seraphicam S. Francisci Religionem illustrare, atque in ea gloriosum Doctorem Subtilem Ioannem Scotum mirificare dignatus es: praesta quaesumus; ut qui ex morte Filii Mariae praevisa, eam ab omni labe praeservasti, nos quoque mundos eius intercessione ad te pervenire concedas. Per eumdem Christum Dominum nostrum. Amen.



And the collect for today from the Liturgia Horarum, proprium Coloniense:


Domine Deus, fons omnis sapientiae, qui Beatum Ioannem
presbyterum, Immaculatae Virginis assertorem,
nobis magistrum vitae et scientiae dedisti, concede, quaesumus,
ut, eius exemplo illuminati, et doctrinis nutria,
Christo fideliter adhaereamus. Qui tecum vivit.

Old Wisdom

We think our fathers fools, so wise we grow;
Our wiser sons, no doubt, will think us so.
Once School-divines this zealous isle o'er-spread;
Who knew most Sentences, was deepest read;
Faith, Gospel, all, seemed made to be disputed,
And none had sense enough to be confuted:
Scotists and Thomists, now, in peace remain,
Amidst their kindred cobwebs in Duck-lane.*

--Pope, An Essay on Criticism

*Old London second-hand book district

In honorem Ioannis Duns Scoti

by Fray Angelico chavez of New Mexico, written ca. 1925-1932

O Maria Immaculata,

Scoti tu victoria,

Sic concepta sicque nata

Es Minorum gloria.

Quando de Conceptione,

Matris disputatio fit,

Summa Dei ratione

Ait Scotus: Potuit.

Dixit: Pater cum coelorum

Genitum monuerit

Homo fiat, templum purum

Praeparari decuit

Tandem Scotus cantem jecit

Congaudente Filio:

Deus Matrem ergo fecit

Sine labe in utero.