I came across an interesting quote over the weekend, that highlights the varied uses of the doctrine of univocity. The context is the problem of how the holy spirit can be said to proceed from the will and have the divine nature communicated to him. For since there is a univocal concept of the will between God and creatures, if God's will can transmit or generate a nature, why then cannot the human will? If the human will cannot, then, by univocity we should also say that neither can the divine. But Scotus says...
Ordinatio I d. 10 q. unica n. 30: "Aliter dico quod voluntas potest esse principium communicandi naturam, - et non voluntas ut communiter sumpta ad voluntatem creatam et increatam, sed voluntas unde infinita est; est enim infinitas proprius modus voluntatis divinae, sicut et cuiuslibet alterius essentialis perfectionis."
Nice. I don't have much to say on this, other than the general observation that Scotus' own sense of consistency causes him in several places to bring in his theory of univocity as objections to the theory he is trying to propound.
Ordinatio I d. 10 q. unica n. 30: "Aliter dico quod voluntas potest esse principium communicandi naturam, - et non voluntas ut communiter sumpta ad voluntatem creatam et increatam, sed voluntas unde infinita est; est enim infinitas proprius modus voluntatis divinae, sicut et cuiuslibet alterius essentialis perfectionis."
Nice. I don't have much to say on this, other than the general observation that Scotus' own sense of consistency causes him in several places to bring in his theory of univocity as objections to the theory he is trying to propound.
No comments:
Post a Comment