As with the “Bibliography of Primary Sources,” in the Index All Names of Authors Who Worked Before Roughly 1500 Are Alphabetized According to Their Given Names

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Cambridge University Press 978-0-521-11714-2 - Medieval Trinitarian Thought from Aquinas to Ockham Russell L. Friedman Index More information

Index

As with the “Bibliography of primary sources,” in the index all names of authors who worked before roughly 1500 are alphabetized according to their given names. Names of medieval authors are anglicized (e.g., William Ockham, Henry of Ghent) except where it has become standard usage in English to use their foreign-language names (e.g., Hervaeus Natalis). Subentries for “secondary literature” refer to the “Annotated bibliography of selected secondary literature.”

ase, Father as, in John Duns Scotus 109–10 appropriation of trinitarian names act of understanding, see intellectual act in Durand of St. Pourc¸ain 72–73 action and passion, Aristotelian categories explained 71–72 of 15–16 See also Word, divine, as Son’s proper active spiration, see spiration, active name acts, personal, see operation Aristotle (the Philosopher) Adam Wodeham and the categories 7–8 biography 146 and hylomorphism 140n.4 secondary literature 180, 185 operations come from distinct vs. Walter Chatton on personal individuals 22 properties and personal on relation 8 constitution 153–55, 166 on relation, and action and passion Adams, Marilyn McCord 184 15–16, 18, 25 agent intellect 77, 78 (Diagram F) relatives are at once by nature 23n.19 in Henry of Ghent 83–84 theory of cognition 77–79 in Thomas Aquinas 79–80 Arius (Arian heresy) 7, 153–55 Alexander of Hales 181 attributes, divine, see distinction between Alphonsus Vargas of Toledo 166 divine attributes, and strong use of Angelini, Giuseppe 185 the psychological model; intellect, Anselm of Canterbury 2 divine; will, divine and emanation account 18, 56 Augustine of Hippo 2 anti-trinitarianism 186 appealed to by Gregory of Rimini 161

187

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188 Index

Augustine of Hippo (cont.) Church Fathers, and formulation of appealed to by William Ockham 130–31 doctrine of Trinity 1 on concept formation and psychological cognitive theory, later-medieval model of Trinity 52–55, 61, 75, described 77–78 94–95, 114 secondary literature 183 and emanation account 18, 56, 73 common sense, see senses inﬂuence on later-medieval concept compatibilism 68n.16 theory 76–77, 78–79, 80–81, 82–83, concept 84–87, 90–91 act-object theory of 80, 81–82 and relation account 7–10 adverbial theory of 81–82 secondary literature 183 See also intellectual act; word, mental authority, in later-medieval trinitarian condemnation of view that Word is not theology 169, 178 exclusively Son’s personal name Avignon 120, 124, 146 73n.21 connotative distinction, see distinction, Bainton, Roland H. 186 connotative Barnes, Michel Rene´ 179 constitution, personal (divine) belief, vs. demonstration, see ﬁdeism explained 6–7, 139 Bible 114; see also New Testament in Godfrey of Fontaines 139–41, 156–57 Boethius (Anicius Manlius Severinus) 2 Gregory of Rimini rejects 159–61 and relation account 7–10 in Henry of Ghent 139–41, 156–57 Bombolognus of Bologna 30 in John Duns Scotus 139, 141–42 Bonaventure in Peter Auriol and William Ockham 139 contrasted with Pecham 37–39 Praepositinus rejects 143–44 on demonstrability of Trinity 166–67 Robert Holcot rejects 156–57 diverse interpretations of his trinitarian and twofold nature of divine relations ideas 12n.5, 20n.14, 180–81 139 and Franciscan trinitarian tradition 5–6, Walter Chatton rejects 150–52 39–40, 61–62, 94 continuity, between thirteenth- and on generation and Father’s constitution fourteenth-century thought 97–98, 21, 23–30, 32–33 165–66; see also discontinuity on innascibility as primity 27–30 counterfactuality of question of Holy Spirit on mode of reference 12 not proceeding from Son 42, 43, on personal properties (vs. Aquinas) 44–45; see also Holy Spirit, Son’s 19–30 passim role in spiration of vs. Praepositinus on personal Courtenay, William J. 186 constitution 162 creeds, ecumenical, and formulation of on psychological model of Trinity doctrine of Trinity 1 61–62 Cross, Richard 180, 183, 184 on relation account 11–13 secondary literature 178, 180–81 Damnamus, see Fourth Lateran Council as thirteenth-century thinker 96 Decker, Bruno 31n.26, 179 Boureau, Alain 182 Decorte, Jos 182 demonstration, and the Gilsonian paradigm Cahors 113 134–37 categories, Aristotelian 7–8; see also action discontinuity, between thirteenth- and and passion, Aristotelian categories fourteenth-century trinitarian of; relation, Aristotelian category thought 98, 165–66 of See also continuity

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discursive reasoning Peter Auriol rejects 115 in Henry of Ghent (investigation) 83–84, William Ockham rejects 125–26, 85–87 184 in John Duns Scotus (inquisition) 86–91 formal, between divine essence and disparate relations as the emanations personal properties, in John Duns in Dominican trinitarian tradition 172 Scotus 141–42, 150–51 in Franciscan trinitarian tradition 40–41, in God and divine simplicity, see search 171 for simplicity in John Pecham 42, 44–45 hypostatic vs. personal 21n.16 dispositional knowledge, see memory, nested, see nested distinctions intellectual rational between the divine attributes 66, distinction 101–03 between divine attributes, and strong use real personal of psychological model 59–60, in the Trinity 2, 3 63–64, 101, 172, 173 vs. essential distinction 6–7 Dominican criticism of 101–03 se ipsis (in and of themselves), between Francis of Marchia criticizes divine emanations 57–58 120–24 se ipsis (in and of themselves), between in Henry of Ghent 104–05 divine persons in John Baconthorpe 118–20 Adam Wodeham rejects 153–55 in John Duns Scotus 106–12 in Gregory of Rimini 161–63 in Peter Auriol 113–18 Henry of Ghent rejects 144–45, between the emanations (generation and 154n.21 spiration) in Praepositinus 143–44 in Aquinas and Dominican trinitarian in Robert Holcot 157 tradition 64–65, 101–03, 173 in Walter Chatton 150–52 in Francis of Marchia 123–24 See also property, personal (divine), in Franciscan trinitarian tradition, identical with person and essence John Pecham, and Henry of Ghent Dominican order, trinitarian tradition of 56–59, 63–64, 73–75, 101, 103–05, described 172–73 114–15, 171 on distinction between emanations in John Duns Scotus 106–12, 64–65 114–15 and Franciscan trinitarian tradition in John of Naples 69–70 18–19, 40–42, 123–24, 138–39, in Peter Auriol 114–18 140–41 connotative on Holy Spirit’s spiration 40–42 in John Baconthorpe 118–20 on personal constitution 140–41 in Peter Auriol 116–18 rejection of “proof” of Trinity in William Ockham 125–26 105–06 emanational vs. relational 38–40; see also and relation account 5–6, 30–31 nested distinctions secondary literature 179, 181–82 essential vs. real personal in the Trinity vs. strong use of the psychological 6–7 model 60, 64–69, 101–03, formal, between divine attributes (and 105–06 attributes and essence) and Thomas Aquinas 5–6, 61–62, 65–67, explained 108 98, 101–03 Francis of Marchia rejects 120–23 dual nature of divine relations, see relations, in John Duns Scotus 93, 107–12, divine, twofold nature of 183 Dumont, Stephen D. 180, 183

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Durand of St. Pourçain 30, 51 as unique source of both emanations metaphorical use of psychological model in Dominicans 65–67 72–73, 95, 128 in Francis of Marchia 121–24 Peter Auriol criticizes on psychological John Duns Scotus rejects 107–08, model 113–14 121–23 rejects “proof” of Trinity 106n.6 in William Ockham 126–27 secondary literature 181 See also distinction, between divine Durandellus 181 attributes, and strong use of psychological model emanation account of personal distinction Eustace of Arras 31 compared with relation account 6–7, explanation and simplicity in trinitarian 138–39 theology 99, 112, 119–20, 141–42, explained 15–18 144–45, 168–69; see also search for in Franciscan trinitarian tradition 5–6, 31, simplicity 45 in Henry of Ghent 48–49 faith and reason in John Pecham 57–58 in Gregory of Rimini 168–69 emanations, divine in Robert Holcot 157–58, 168–69 vs. divine relations in Bonaventure 21–30 in Walter Chatton 168–69 vs. divine relations in Thomas Aquinas in William Ockham 168–69, 184 21–23, 25 See also Gilson, Etienne,´ and “Gilsonian explained 16–17 Paradigm” in Peter Auriol 115 Faith, the, see fideism; sola fide See also distinction, between the Father, divine emanations; innascibility; as asein John Duns Scotus 109–10 generation; spiration and divine attributes as source of Emery, Gilles 181 emanations 103–05, 110 eminent containment in Francis of Marchia personal constitution of 20–30, 32–40, 121–23 49, 171, 172 essence, divine See also innascibility, as primity formally distinct from personal property, fideism, in fourteenth-century thought in John Duns Scotus 141–42, 134–37, 165–70; see also revelation; 150–51 sola fide identical with person and property filiation 9 Adam Wodeham rejects 153–55 Filioque 41–42 in Gregory of Rimini 159–64 Flores, Juan Carlos 182 in Robert Holcot 155–57 fontal plenitude, see innascibility, as primity in Walter Chatton 148–50 formal distinction, see distinction, formal as partial source of divine emanations formal non-identity, see distinction, formal in John Duns Scotus 109–12, 120–23 Fourth Lateran Council, on Trinity Francis of Marchia rejects 120–23 (Damnamus) 147, 160n.31 William Ockham rejects 126–27 France 113 as quasi-material in Godfrey of Fontaines Francis of Marchia 96 and Henry of Ghent 139–41 biography 120, 124 role in personal constitution 138–39 on distinction between the divine in Adam Wodeham 153–55 attributes 122n.26 See also constitution, personal divine essence is unique source of both (divine) emanations (vs. Scotus) 121–23, as subject of divine relations 11 126

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and Franciscan trinitarian tradition Gift, see Holy Spirit, as Love 123–24 Gilbert of Poitiers 47n.42 vs. John Duns Scotus on formal Giles of Rome distinction between the attributes and Dominican trinitarian tradition 30 93, 120–23 and opposition of relations 15 rejects strong use of psychological model secondary literature 182 123–24, 129, 130 Gilson, Etienne,´ and “Gilsonian Paradigm” secondary literature 184 134–37, 165–70, 180, 186 Francis of Meyronnes 97 God’s existence and unity, and Franciscan order, trinitarian tradition of “Gilsonian Paradigm” 135, 136 described 171–72 God’s knowledge, and “Gilsonian on distinction between the emanations Paradigm” 136 63–64, 73–75 Godfrey of Fontaines and Dominican trinitarian tradition and Dominican trinitarian tradition 30 18–19, 40–42, 138–39, 140–41 on personal constitution 139–41, 156–57, and emanation account 5–6, 31, 45 161 and Francis of Marchia 123–24 Gospel according to John, see John on generation and Father’s constitution (Evangelist) 36 Greek Orthodox trinitarian theology 1n.1, and Henry of Ghent 48–49, 56–59, 41–42, 178 60, 95 Gregory of Rimini on Holy Spirit’s spiration 40–42 Alphonsus Vargas of Toledo criticizes and John Duns Scotus 97–98, 110 on personal constitution 166 and nested distinctions 39, 40 biography 158 on personal constitution 140–41 compared with Thomas Aquinas on and Peter Auriol 118 knowledge of Trinity 167 and psychological model 60–62, 73–75, on faith and reason 168–69 103–05, 119–20 on identity of person, essence, and and William Ockham 127–31 property 159–64 Freddoso, Alfred J. 184 persons distinct se ipsis 161–63 free, freedom, see Holy Spirit, free Praepositinian view 158–59 emanation of, and voluntary on psychological model 137–38 emanation of; natural, as mutually rejects personal constitution 159–61 exclusive with free; will, as free secondary literature 185, 186 faculty and sixteenth-century anti-trinitarianism Friedman, Russell L. 178, 181, 182, 184, 185 186

Gabriel Biel 185 habitual knowledge, see memory, Gelber, Hester Goodenough 180, 185 intellectual generation (Son’s emanation from Father) Hallamaa, Olli 180 17; see also distinction, between the Hayes, Zachary 180–81 emanations Henninger, Mark 182 as constitutive of Father 171, 172 Henry of Ghent 6 in Bonaventure 21, 23–30 biography 45–46 in Henry of Ghent 49 on category of relation 46–47, in John Pecham 32–40 182 Gerard of Abbeville, condemns view that on concepts (mental words) 82–85 Word is not Son’s personal name criticized by John Duns Scotus 97 73n.21 on concepts 76, 85–87

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Henry of Ghent (cont.) in Henry of Ghent 67–68 on distinction between divine in John Duns Scotus 67–68, 107–08, attributes 106–07 111 on divine Word 91–92 in William Ockham 126–27 on demonstrability of Trinity 105, as Love (or Gift) 166–67 in Augustine 55 on distinction between divine attributes in Dominican trinitarian tradition 101, 104–05 65–73, 173 on distinction between the emanations in Durand of St. Pourc¸ain 72–73 58–59, 63–64, 103–05, 114–15 in Franciscan trinitarian tradition on divine Word 91–92 73–75, 172 on emanation trinitarian theology 48–49, in John Duns Scotus 107–12 56–59 in John of Naples 69–72 on Father, divine attributes, and in William Ockham 130 emanations 104–05, 110 See also psychological model of and Franciscan trinitarian tradition Trinity; psychological model of 48–49, 56–62, 74, 95, 97 Trinity, strong use of on generation and Father’s constitution Son’s role in spiration of 40–42, 171, 49 172 Hervaeus Natalis criticizes 181–82 in Henry of Ghent 49 on Holy Spirit’s free emanation in John of Naples 70n.19 67–68 in John Pecham 42–45 inﬂuenced by Thomas Aquinas 62, See also counterfactuality 77 voluntary emanation of on intellectual memory 83–84 in Dominican trinitarian tradition on nested distinctions 49 67–68 on personal constitution 139–41, 156–57, in Hervaeus Natalis 181–82 161 See also will, divine vs. Praepositinus on personal hylomorphic model of divine personal constitution 144–45, 154n.21 constitution 139–41 on “proof” of Trinity 105 hylomorphism, explained 140n.4 on psychological model of Trinity 51, hypostasis 21, 21n.16 58–59, 76, 104–05 rejects relation account 15, identity, essential, between trinitarian 46–48 persons, described 2, 3 secondary literature 182–83 image, of God in human beings on Son’s role in spiration of Holy Spirit 113–14 49 imagination 77–78, 78 (Diagram F) as thirteenth-century thinker 96 immortality of the soul, and “Gilsonian Henry of Harclay 97 Paradigm” 135, 136 Hervaeus Natalis 30 incarnation, and the Trinity 2 rejects “proof” of Trinity 106n.6 Inglis, John 186 secondary literature 181–82 innascibility 17, 171, 172 vs. strong use of the psychological model as primity 68n.17 in Bonaventure 27–30 historiography of medieval thought 96, in John Pecham 34–38 134–37, 165–70 in Thomas Aquinas 28 Holy Spirit Innocent III, Pope 147n.11 free emanation of inquisition, see discursive reasoning, in in Francis of Marchia 121–23 John Duns Scotus

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intellect Francis of Marchia criticizes (on formal as natural faculty 58–59, 107–08 distinction) 120–23 See also agent intellect; possible intellect and Franciscan trinitarian tradition 39, intellect, divine 96, 97–98, 110 as partial source of Son’s emanation vs. Henry of Ghent 46 Francis of Marchia rejects 120–23 on concepts 85–87 in John Duns Scotus 109–12, 120–23 on distinction between divine as source of Son’s emanation, in William attributes 106–07 Ockham 128–30 on divine Word 91–92 emanation by way of (per modum on Holy Spirit’s free emanation 67–68, intellectus) 58–59 107–08, 111 in Aquinas and Bonaventure 61–62 on intellectual memory 80–81, 86–91, in Franciscan trinitarian tradition 109–11 63–64, 73–75, 171, 172 on personal constitution 139, 141–42 See also nature, emanation by way of; on “proof” of Trinity 109 psychological model of Trinity, secondary literature 179, 182, strong use of 183–84 intellectual act (mental act, act of on strong use of psychological model of understanding) 77, 78 (Diagram F), Trinity 74–75, 92–93, 106–12 79–82 theological procedure in trinitarian intelligible species 77, 78 (Diagram F), thought 112 79–80, 88–90 vs. Thomas Aquinas on concept theory intentional object of intellectual act 81–82 80–82 investigation, see discursive reasoning, in and trinitarian paralogisms 180 Henry of Ghent William Ockham criticizes on formal Iribarren, Isabel 31n.26, 181 distinction 125–26 John of Naples 30, 51 Jesus Christ 1, 2, 52 vs. Durand of St. Pourc¸ain on John (Evangelist) psychological model 72 ﬁrst letter 128, 130 secondary literature 181 Gospel 1n.2, 52, 73, 75, 130, 183 on Son’s role in spiration of Holy Spirit John XXII, Pope 120, 124, 184 70n.19 John Baconthorpe, vs. Peter Auriol 118–20 vs. strong use of psychological model John Damascene, and emanation account 67n.15, 69–72, 75, 123, 129 18, 56 and Thomas Aquinas 98 John Duns Scotus 39, 51 John of Paris 30 on absolute divine persons 183–84 John Pecham 6, 56 compared with Ockham on appeal to biography 31–32 faith 166 condemns view that Word is not Son’s on concepts (mental words) 86–91 personal name 73n.21 on demonstrability of Trinity 109, contrasted with Bonaventure 37–39 166–67 on Father, divine attributes, and on distinction between the emanations emanations 103–04, 110 106–12, 114–15 on generation and Father’s constitution on Father as ase(innascible) 109–10 32–40 on formal distinction between the on innascibility as primity 34–38 attributes 93, 107–12, 183 on nested distinctions 38–39, on formal distinction between essence 44–45 and personal properties 141–42, and psychological model 61 150–51 secondary literature 182

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John Pecham (cont.) mental act, see concept; intellectual act on Son’s role in spiration of Holy Spirit metaphorical use of psychological model, 42–45 see appropriation of trinitarian on sources of and distinction between the names; psychological model of the emanations 57–58, 73–74 Trinity as thirteenth-century thinker 96 Michael of Cesena 120 vs. Thomas Aquinas on Father’s Michael of Massa 184 constitution 33–35 Michalski, Konstanty 134–35 John of Ripa 184 Min, Anselm K. 181 mode of reference (modus se habendi) 12 knowledge Moody, Ernest A. 186 confused, in John Duns Scotus Munich 120, 124 86–91 confused and simple, in Henry of Ghent natural, as mutually exclusive with free 82–86 67–68, 68n.16; see also intellect as declarative (mental word), in Henry of natural faculty; will as free faculty Ghent 82–86 natural emanation of Son, see Son, divine, deﬁnitive (perfect mental word), in John natural emanation of Duns Scotus 87 nature, emanation by way of (per modum dispositional, see memory, intellectual naturae) 17, 56–57, 59 divine, essential 91–92 in Aquinas and Bonaventure 61–62 Knuuttila, Simo 180 in Franciscan trinitarian tradition 63–64, 73–75, 171 Landulph Caracciolo 97 secondary literature 181 Lateran IV, see Fourth Lateran Council See also generation; intellect, emanation Latin(RomanCatholic)trinitarian by way of theology 41–42, 178 necessity, as compatible with freedom Lescun,´ Eliseo Garc´ıa 185 68n.16 logic, and the Trinity 179–80, 185 nested distinctions (emanational within London 146 relational) Louis of Bavaria, Emperor 120, 124 explained 38–40, 171 Love, see Holy Spirit, as Love in Henry of Ghent 49 Luna, Concetta 31n.26, 182 in John Pecham 44–45 New Testament, and formulation of Maieru,` Alfonso 180 doctrine of Trinity 1; see also John Marshall, Bruce D. 184 (Evangelist) Martin, Christopher J. 180 Nicholas Bonet 166 Mathieu, Luc 180, 181 Nielsen, Lauge O. 182, 184 Matthew of Aquasparta 31 non-identity, formal, see distinction, formal memory notion (notio) 28n.24; see also property intellectual 77, 78 (Diagram F) in Augustine 53–54, 55 (Diagram E), operation, performed only by distinct 76–77, 78–79 individuals 21–22, 25, 26–27, 32 in Henry of Ghent 83–84 opposition of relations (opposed relations) in John Duns Scotus 80–81, 86–91, vs. disparate relations 40–41 109–11 in Dominican trinitarian tradition 64–65, in Thomas Aquinas 79n.24, 79, 80–81 70, 172 (perfected), as productive source of explained 10, 17–18 divine Son, in John Duns Scotus in John Pecham 42, 44–45 109–11 in nested distinctions 38

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in Thomas Aquinas 22, 25 Peter Lombard 3n.3, 21 in Thomas Aquinas and Bonaventure 11, phantasm 77–78, 78 (Diagram F) 14 Pini, Giorgio 182 Oxford 31, 124, 136n.1, 146, 155 possible intellect 77, 78 (Diagram F) in Henry of Ghent 83–84 Paissac, H. 183 in John Duns Scotus 86–91 Panaccio, Claude 183 in Thomas Aquinas 79–80 paralogisms, trinitarian, see logic, and the poverty, Franciscan (apostolic) 120, Trinity 124 Paris (University) 31, 45, 73n.21, 113, 120, Praepositinianism 145–64 passim 136n.1, 142, 158, 166 explained 142–44, 164–65 passion, Aristotelian category of, see action Praepositinus and passion biography 142–43 passive spiration, see spiration, passive divine person and property identical paternity, divine 9 142–43 as constitutive of Father in Aquinas explanation vs. simplicity 144–45 21–22, 32–33 Henry of Ghent criticizes 144–45 per impossibile (impossible position), see persons distinct se ipsis 143–44 counterfactuality secondary literature 185 person, divine, identical with personal primity, see innascibility as primity property and essence, see property, procession, as synonym for emanation personal (divine), identical with 17n.11 person and essence productions, divine, internal, see personal constitution, see constitution, emanations, divine personal (divine) “proof” of Trinity personal property, see property, personal Dominicans reject 105–06 (divine) in Henry of Ghent 105 persons, divine 21n.16; as absolutes 183–84; in John Duns Scotus 109 see also Father; Holy Spirit; Son in Nicholas Bonet 165–66 Peter Auriol 96 in Peter Auriol 114, 165–66 biography 113 William Ockham rejects 127 on connotative distinction between the See also faith and reason; Trinity, attributes 116–18, 125–26 demonstrability of on distinction between the emanations proper name, see appropriation of 114–18 trinitarian names on divine emanations 115 property, personal (divine) 6–7, 9, 28n.24, vs. Durand of St. Pourc¸ain on 138–39 psychological model 113–14 in Bonaventure and Thomas Aquinas vs. formal distinction between the 19–30 passim attributes 93, 115 formally distinct from divine essence, and Francis of Marchia 120 in John Duns Scotus 141–42, and Franciscan trinitarian traditions 150–51 118 identical with person and essence John Baconthorpe criticizes 118–20 Bonaventure rejects 162 on personal constitution 139 in Gregory of Rimini 159–64 on personal properties 117 in Praepositinus 142–43 on “proof” of Trinity 114, 166 in Robert Holcot 155–57 on psychological model of Trinity Thomas Aquinas rejects 162 113–18 in Walter Chatton 148–50 secondary literature 182, 184 William Ockham rejects 163n.35

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property, personal (cont.) vs. divine emanations in Bonaventure See also distinction, se ipsis (in and of 21–30 themselves), between divine and divine simplicity 8–9 persons reality of 14–15 in Peter Auriol 117 twofold nature of 11, 14–15, 46–48, as quasi-formal in Godfrey of Fontaine 139 and Henry of Ghent 139–41 See also filiation; paternity; spiration psychological model of Trinity 3–4, 172, opposition of, see opposition of relations 173 (opposed relations) in Augustine 52–55, 61, 76–77 relatives at once by nature 23n.19, 24 explained 50 revelation, and trinitarian theology 105–06, metaphorical use in Durand of St. 168–69; see also fideism; sola fide Pourçain 72–73 Richard of St. Victor, and emanation metaphorical use in Francis of Marchia account 18, 56 123–24 Robert Cowton, attacked by Thomas of strong use of Sutton on Filioque 41n.39 and divine attributes 59–60, 101 Robert Grosseteste 184 Dominican arguments against 65–69, Robert Holcot 101–03, 173 biography 155 explained 59–60, 172 on faith and reason 157–58, in Franciscan trinitarian tradition 60, 168–69 63–64, 73–75, 172 on identity of person, essence, and in John Baconthorpe 118–20 property 155–57 in John Duns Scotus 74–75, 107–12 vs. personal constitution 156–57 in Peter Auriol 113–18 persons distinct se ipsis 157 in William Ockham 128–31 on psychological model 137–38, 155 secondary literature 180, 185 reason, human, and the Trinity, see faith and on simplicity of divine persons 155–57 reason; Trinity, demonstrability of and sixteenth-century anti-trinitarianism redemption, and the Trinity 2 186 Regnon,´ Theodore´ de 178–79 Roger Marston 31 relation, Aristotelian category of 7–8 Roman of Rome 30 in Henry of Ghent 46–47, 182 in John Duns Scotus 182 Sabellius (Sabellian heresy) 7 in Peter Auriol 182 salvation, and the Trinity 2 in Thomas Aquinas 182 Schmaus, Michael 31n.26, 179, 182, relation account of personal distinction 5–6 183 in Augustine and Boethius 7–10 Schneider, Richard 31n.26, 181 in Bonaventure 11–13 Scripture, see Bible compared with emanation account 6–7, se ipsis, see distinction, se ipsis 138–39 search for simplicity explained 7–11 explained 98–100 Henry of Ghent rejects 46–48 and formal distinction 112–13, 131–32 in Thomas Aquinas 13–14 in Francis of Marchia 120–24 relations in Gregory of Rimini 158–64 disparate, see disparate relations as the in Peter Auriol 116–18 emanations in Robert Holcot 155–58 divine 7–15 in Walter Chatton 146–53 vs. divine emanations in Aquinas in William Ockham 125–31 21–23, 25 See also explanation

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senses (and sense cognition, imagination, strong use of psychological model of phantasm) 77, 78 (Diagram F) Trinity, see psychological model of Servetus, Michael 186 Trinity, strong use of Shank, Michael H. 185, 186 substance, Aristotelian category of 7 simplicity, divine, and the divine supposite 21n.16 relations 8–9; see also search for syllogism, expository 180 simplicity skepticism, see fideism Thomas Aquinas Smalley, Beryl 155, 185 compared with Gregory of Rimini on sola fide (on faith alone), in William knowledge of Trinity 167 Ockham 127–31, 133, 136–37; see on concepts (mental words) 79–80, also fideism; revelation 86n.29 Son, divine (see also Holy Spirit, Son’s role condemns view that Word is not Son’s in spiration of) personal name 73n.21 intellectual emanation of, see intellect, on demonstrability of Trinity 136, divine 166–67 natural emanation of on distinction between divine attributes in Francis of Marchia 121–23 101–03 in Henry of Ghent 67–68 on distinction between the emanations in John Duns Scotus 67–68, 69n.18, 101–03 107–08 and Dominican trinitarian tradition 5–6, in William Ockham 126–27 61–62, 64, 65, 66, 94, 98, 101–03 See also generation; nature, emanation and Gilson 134–37 by way of influence on Henry of Ghent 62, 77 as Word on innascibility 28 in Augustine 52–55 on intellectual memory 79n.24, 79, 80–81 in Dominican trinitarian tradition John Duns Scotus criticizes on concept 65–73, 173 theory 76, 80–82 in Durand of St. Pourçain 72–73 John Pecham criticizes 32–36, 73–74 in Franciscan trinitarian tradition on paternity and Father’s constitution 60–62, 73–75, 172 21–22, 25, 32–33 in Henry of Ghent 58–59 on personal operations 21–22, 25, 26–27, in John Duns Scotus 109–12 32 in John of Naples 69–72 on personal properties (vs. Bonaventure) in John’s Gospel 52 19–30 passim in William Ockham 128–30 vs. Praepositinus on personal See also psychological model of constitution 162 Trinity; psychological model of on psychological model and divine Trinity, strong use of; Word, Word 61–62 divine on ratio (particular characteristic) of spiration relation 13–14 active 10 on relation account 13–14 as emanation of Holy Spirit 17 secondary literature 178, 179, 180, 181, passive 10 182, 183 See also distinction, between the on spirative power 44n.41 emanations theory of cognition 77–80 spirative power as thirteenth-century thinker 96 Dominican view of 44n.41 Thomas of Sutton use by John Pecham 42–44 on divine essence as source of Stohr, Albert 179 emanations 65n.13

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Thomas of Sutton (cont.) in Henry of Ghent 58–59 vs. Robert Cowton on Filioque 41n.39 secondary literature 181 on spirative power 44n.41 as partial source of Holy Spirit’s tradition, trinitarian, deﬁned 18–19; see also emanation Dominican order; Franciscan Francis of Marchia rejects 120–23 order in John Duns Scotus 111 Trinity as source of Holy Spirit’s emanation in demonstrability of 136–37, 166–67 William Ockham 130 divine, formulation of the doctrine 1–2 See also Holy Spirit, free emanation of; See also “proof” of Trinity Holy Spirit, voluntary emanation twofold nature of divine relations, see of relations, divine, twofold nature of William of Alnwick 97 twofold reason for distinction between Son William of Auvergne 184 and Holy Spirit, see nested William of Auxerre 144 distinctions, in John Pecham William Ockham 96 biography 120, 124, 146 Valente, Luisa 185 compared with Scotus on appeal to faith volition, human, and Dominican view of 166 psychological model 69–70 on distinction between the attributes voluntary emanation of Holy Spirit, see 125–26 will, divine divine essence as unique source of both emanations (vs. Scotus) 126–27 Walter of Bruges 31 on faith and reason 168–69 Walter Chatton and Franciscan trinitarian tradition 60, biography 146 127–31 on divine simplicity 146–48 and Gilson 134–37 explanation vs. simplicity 152–53 on personal constitution 139 on faith and reason 168–69 vs. Praepositinus on personal vs. formal distinction between divine constitution 163n.35 persons and properties 150–51 on psychological model 127–31, 133 on Fourth Lateran Council 147 rejects formal distinction between the on identity of person, essence, and attributes 93, 125–26 property 148–50 rejects “proof” of Trinity 127 persons distinct se ipsis 150–52 secondary literature 184–85 on psychological model 137–38 and sixteenth-century anti-trinitarianism secondary literature 185 186 on simplicity of divine persons 148–50 Williams, Scott 183 Wetter, Friedrich 183, 184 Wolfson, Harry A. 181, 183 will Word, divine, as Son’s proper name 73n.21, as free faculty 58–59, 67–68, 71–73, 75; see also Son, divine, as 107–08 Word human, in cognitive process 53–54, word, mental 76–77, 83–84 in Augustine 53–54, 76–77 will, divine and Dominican view of psychological emanation by way of (per modum model 69–70 voluntatis) 17, 56–59 in Henry of Ghent 82–86 in Dominican trinitarian tradition in John Duns Scotus 86–91 67–68 in Thomas Aquinas 79–80, 86n.29 in Franciscan trinitarian tradition See also concept 63–64, 73–75, 171, 172 Wulf, Maurice de 134–35