One argument of Scotus against Henry of Ghent (translation)

From the Lectura

‘According to the Philosopher in Physics 5, a change belongs to the same species as its end-point, just as [the act of] whitewashing [a log] belongs to the species of whiteness, not the species of “white-log”, which is only one “thing” incidentally’.

[Scotus, Lect. 1.5.2.un., n. 72 (Vat. 16: 437.2-4): ‘quia secundum Philosophum V Physicorum [224b6-8] mutatio est eadem specie cum termino, ut dealbatio cum albedine, et non cum ligno albo, quod est unum per acccidens’.]

From the Ordinatio

‘A production is placed in a genus or a species from its formal end-point, as is clear from the Philosopher in Physics V [224a26-30]. For instance, a change in quality is placed in the genus of quality, for here there is a [qualitative] form which is the formal end-point of the change in quality. Therefore, if the formal end-point of some such production were a relation, that production would be placed in the genus of relation, and it would not be a generation’.

[Scotus, Ord. 1.5.2.un., n. 69 (Vat. 4: 49.8-13): ‘productio ponitur in genere vel specie ex suo termino formali, sicut patet per Philosophum V Physicorum, — sicut alteratio ponitur in genere qualitatis, qua ibi est forma quae est formalis terminus alterationis; ergo si formalis terminus huiusmodi productionis esset relatio, ista productio poneretur in genere relationis et non esset generatio’.]


From the Reportatio

‘Change and every per se production is placed per se in the genus of the end-point to which [the change or production is directed], and [it is placed] precisely in the genus of the formal end-point, according to Physics V, where examples are given from each [kind of] per se motion or change, namely generation, alteration [i.e., change in quality], and growth [i.e., change in size]. If, then, the formal end-point of the Son’s production were a relation [i.e., the Son’s unique property of sonship] rather than the [divine] essence, then the Son’s production would not be a generation, but more a change in relationship’.

[Scotus, Rep. 1.5.2.un., n. 63 (Wolter, 275): ‘mutatio et omnis per se productio ponitur per se in genere termini ad quem et praecipue in genere termini formalis, V Physicorum, ubi exemplificatur de omnibus per se motu et mutatione, scilicet generatione et alteratione et augmentatione. Si igitur formalis terminus productionis Filii non est essentia sed relatio, tunc productio Filii non esset generatio, sed magis adaliquatio erit’.]

Some Scotus passages on the formal distinction (translation)

‘By this composite of realities — i.e., of a potential reality and an actual reality — it is minimal, which suffices for the nature of a genus and a difference. But this is not able to obtain where any reality in something is infinite, for however much something [infinite] is taken precisely, it cannot be potential with respect to some reality. Therefore, since there is some essential reality in God that is formally infinite, there is nothing that can be formally taken as having the nature of a genus’.

[Scotus, Ord. 1.8.1.3, n. 107 (Vat. 4: 202.5-11): ‘Ista composito realitatum — potentialis et actualis — minima est, quae sufficit ad rationem generis et differentiae et ista non stat cum hoc quod quaelibet realitas in aliquo sit infinita: realitas enim si esset de se infinita, quantumcumque praecise sumpta, non esset in potentia ad aliquam realitatem; ergo cum in Deo quaecumque realitas essentialis sit formaliter infinita, nulla est a qua formaliter posset accipi ratio generis’.]


‘Because some reality is taken to be a genus which, considered in itself, is potential with respect to a reality that is taken to be a difference. But nothing infinite is potential with respect to anything, as is clear from the preceding question. This proof obtains for the composition of a species and by the potentiality of a genus, but both are removed from God, on account of his infinity’.

[Scotus, Ord. 1.8.1.3, n. 103 (Vat. 4: 200.5-10): ‘quia genus sumitur ab aliqua realitate quae secundum se est potentialis ad realitatem a qua accipitur differentia; nullum infinitum est potentiale ad aliquid, ut patet ex dictis in quaestione praecedente. Probatio ista stat in compositione speciei et potentialite generis, sed utraque removetur a Deo, propter infinitatem’.]


‘Sometimes, when there are not two things there (as there are two things in incidental composites), or at least when in one thing there is some proper reality that is taken as a genus and another reality that is taken as a difference, and let’s call the first a and the second b, then the following obtains: a, considered in itself, is potential with respect to b, and so by understanding a precisely and by understanding b precisely, when a is understood in the first instant of nature (it which it is precisely itself), it is perfectible by b (as if b were a distinct thing), but it is not really perfected by b, and this is because of the identity of a and b with some whole with which they are really and primarily the same, for [in these cases] a certain whole is produced primarily, and in that whole both of those realities are produced. But if one of those were produced without the other, then the one would be potential to the other and it would really be imperfect without the other’.

[Scotus, Ord. 1.8.1.3, n. 106 (Vat. 4: 201.11-202.4): ‘Aliquando, quando non sunt ibi res et res (sicut in accidentibus), saltem in una re est aliqua propria realitas a qua sumitur genus et alia realitas a qua sumitur differentia; dicatur prima a et secunda b: a secundum se est potentiale ad b, ita quod praecise intelligendo a et praecise intelligendo b, a ut intelligitur in primo instanti naturae — in quo praecise est ipsum — ipsum est perfectibile per b (sicut si res esset alia), sed quod non perficitur realiter per b, hoc est propter identitatem a et b ad aliquod totum, cui realiter primo sunt eadem, quod quidem totum primo producitur et in ipso toto ambae istae realitates producuntur; si tamen altera istarum sine altera produceretur, vere esset potentialis ad eam et vere esset imperfecta sine illa’.]


‘For “[x] to formally include [y]” is for [x] to include something [y] in its essential nature, and so if the definition of the including [x] were stipulated, it would include the definition [of y] or a part of the definition [of y]. But just as the definition of common goodness does not have [the definition] of wisdom in itself, then neither does infinite [goodness include] infinite [wisdom]. Therefore, there is some formal non-identity between wisdom and goodness, in as much as they would have distinct definitions if they were definable. However, a definition indicates not just a concept caused only by the mind, it also indicates the what-ness of the thing, so formal non-identity is real on the part of the thing. In this way then, I know that the mind which puts together the proposition “wisdom is formally non[-identical] to goodness” does not cause the truth of that proposition by putting it together. Rather, the terms of that proposition are found in the object itself, and the mind’s act of putting them together is true from the fact that they are put together in the thing itself’.

[Scotus, Ord. 1.8.1.4, n. 193 (Vat. 4: 261.14-262.10): ‘quia “includere formaliter” est includere aliquid in ratione sua essentiali, ita quod si definitio includentis assignaretur, inclusum esset definitio vel pars definitionis; sicut autem definitio bonitatis in communi non habet in se sapientiam, ita nec infinita [bonitas] infinitam [sapientiam]: est igitur aliqua non-identitas formalis sapientiae et bonitatis, in quantum earum essent distinctae definitiones, si essent definibiles. Definitio autem non tantum indicat rationem causatam ab intellectu, sed quiditatem rei: est ergo non-identitas formalis ex parte rei, et intelligo sic, quod intellectus componens istam “sapiens non est formaliter bonitas”, non causat actu suo collativo veritatem huius compositionis, sed in obiecto invenit extrema, ex quorum compositione fit actus verus’.]

Scotus on how the divine essence and a personal property 'combine' to make a person (translation)

‘But how is it that the nature of a real relation [viz., a personal property such as sonship] does not have the same formal nature as the divine essence, but nevertheless the two do not constitute a composite together? The reason for this is that the nature of the one is perfectly the same as the nature of the other, for on account of the infinity of the one nature, whatever can be [compresent] with it is perfectly the same with it. Therefore, the perfection of this identity excludes any composition or quasi-composition, and that identity holds because of the infinity [of the divine essence]. Still, that infinity does not destroy the formal natures [of the things contained in it], so this one [viz., sonship] is formally distinct from that one [viz., the divine essence]’.

[Scotus, Ord. 1.5.2.un., n. 117 (Vat. 4: 69.6-13): ‘Qualiter autem stat quod ratio relationis [e.g., filiationis] in re non sit formaliter eadem rationi [divinae] essentiae et tamen in eodem concurrentes non constituunt compositum, — hoc ideo est, quia illa ratio est perfecte eadem illi: propter infinitatem enim unius rationis, quidquid potest esse cum ea, est perfecte idem sibi. Perfectio ergo identitatis excludit omnem compositionem et quasi-compositionem, quae identitas est propter infinitatem, — et tamen infinitas non tollit formales rationes quin haec formaliter non sit illa’.]

‘Now, [to say “deity is in the Father”] is true insofar as [deity or the divine essence] is a nature in the person, for that person has its “being” and “whatness” through that nature (for this belongs to a “whatness” insofar as it is a “whatness”), but this is not because the form informs the person, and this is true even in creatures. But [to say “fatherhood is in the Father”] is true insofar [fatherhood] is an individual form in the individual, but [again] not by informing it’.

[Scotus, Ord. 1.5.2.un., nn. 121-122 (Vat. 4: 71.8-13): ‘Nam prima [viz., “deitas est in Patre”, cf. n. 120] est vera ut natura est in supposito, habente “esse” quiditativum ea (quia hoc convenit quiditati unde quiditas est), sed non propter hoc est forma informans suppositum, etiam in creaturis. Secunda [viz., “paternitas est in Patre”, cf. n. 120] est vera ut forma hypostatica est in hypostasi, – sed nec informat ipsam’.]


‘I concede that the relation [viz., a unique personal property like sonship] contributes to the actuality of the [divine] person, but it does not contribute actuality to the “whatness” [of that person], for the relation distinguishes that person “personally” rather than in terms of its “whatness”. However, the essence contributes actuality to the “whatness” [of the person], and by that “whatness”, it distinguishes [the person from other things with a different “whatness”]’.

[Scotus, Ord. 1.5.2.un., n. 127 (Vat. 4: 72.16-19): ‘Concedo relationem esse actum personalem, non actum quiditativum, – quia personaliter distinguit et non quiditative. Essentia autem est actus quiditativus et quiditative distinguens’.]

‘So although the “whatness” [in a person] is the form of that person just as much as its individual form is (as it also is in creatures), it is not an informing form. For in creatures, the “whatness” is a part [of a person], so to speak, but in a divine person it is [present] as one formal nature, as it were, formally concurring with another to [constitute] one simple thing that has within itself many formal natures’.

[Scotus, Ord. 1.5.2.un., n. 122 (Vat. 4: 71.13-17): ‘Tam enim quiditas quam forma hypostatica, etiam in creaturis, licet sit forma suppositi, non tamen est forma informans, sed ibi quasi pars, hic autem quasi una ratio formalis concurrens cum alia, formaliter, ad idem simplex sed habens in se plures rationes formales’.]

Scotus on generation without matter

From the Reportatio

‘Insofor as it implies production, generation as such does not require matter or quasi-matter, and where it happens without matter, generation is said to be perfect and without any imperfection. Therefore, this is how it has to be ascribed to God, for in no way can generation be conceived without imperfection if it is understood to presuppose matter’.

[Scotus, Rep. 1.5.2.un., n. 74 (Wolter, 279): ‘generatio ut importat productionem, quae ut sic non requirit materiam nec quasi materiam et ut sic dicit perfectionem sine imperfectione; ergo ut sic habet attribui Deo. Sed nullo modo concipitur sine imperfectione ut intelligitur praesupponere materiam’.]


From the Ordinatio

‘The reason that a “generated creature” is not [produced] from nothing is that something in it (such as matter) pre-exists. Therefore, . . . if the form of something were to pre-exist and the matter were newly added to it so that it were informed by the pre-existent form, that very product would not be [produced] from nothing, for something in it pre-existed [the production] . . . . Therefore, if someone [like Henry] were to say that the Son is not [produced] from nothing “because his essence existed in the Father prior in the order of origin”, and if [they said that] the essence is the matter, so to speak, in the Son’s generation, then how much more would it be the case that the Son is not [produced] from nothing if the [divine] essence that “exists in the Father prior in origin” is a quasi-form shared with the Son?’

[Scotus, Ord. 1.5.2.un., n. 103 (Vat. 4: 64.3-13): ‘quia “creatura genita” non est de nihilo, quia aliquid eius praeexsistit, ut materia. Ergo . . . si forma alicuius praeexsisteret et materia de novo adveniret et informaretur illa forma iam praeexsistente, ipsum productum non esset de nihilo, quia aliquid eius praeexstitisset . . . . Ergo si Filius non diceretur esse de nihilo “quia essentia eius secundum ordinem originis praefuit in Patre”, et hoc si illa essentia esset quasi-materia generationis Fili, multo magis nec Filius erit de nihilo si illa essentia “prius origine exsistens in Patre” sit quasi-forma communicata Filio’.]


From the Reportatio

‘It is impossible for the numerically same [lump of] matter to remain under the form of the generator and the generated [at the same time], whatever sort of thing the generator or the generated is, for the same [lump of] matter cannot be simultaneously perfected by two ultimate forms which give complete being to the matter. Nevertheless, the same form can give being to many [lumps of] matter simultaneously, or to one [lump of] matter to which it did not give being before. This is clear in growth, for where the form of food has corrupted into flesh, the [already existing] form of the flesh newly perfects the matter of the food, because the [body’s] flesh converts the food into flesh and perfects the matter of the food insofar as it is flesh pre-existing in the food’.

[Scotus, Rep. 1.5.2.un., n. 80 (Wolter, 282): ‘impossibile est eandem materiam numero manere sub forma generantis et geniti, quodcumque sit generans vel genitum, quia non potest eadem materia simul perfici duabus formis ultimis quae dant esse completum materiae; potest tamen eadem forma dare esse pluribus materiis simul, sive uni materiae cui non dabat prius. Patet in augmentatione ubi, corrupta forma alimenti in carnem, forma carnis de novo perficit materiam alimenti, quia caro convertit alimentum in carnem et perficit materiam alimenti ut carnem praeexsistentem in alimento’.]


From the Lectura

‘This can also be shown with an example. If something were to grow in itself without anything being added to it (as it happens in rarefaction), here the form of the growable thing would be changed and it would receive some new perfection. But suppose that there is some growth that occurs by something more being added to it, and that the soul (which havs the capacity and power to perfect the whole organic body) only perfects one part (like the heart) [first], and afterwards when other parts of the body are added to it, the soul — without any change to itself — perfects those other organic parts without being perfected in some other way. Similarly, the divine essence is supremely perfect in the first instant of nature, and afterwards the relations spring forth and come onto it, as it were, and then the essence makes itself intimate to them, giving them every perfection that they have and making them God by deity. For this reason, in no way does the essence have a passive capacity to be perfected by them’.

[Scotus, Lect. 1.5.2.un., n. 105 (Vat. 16: 451.10-21): ‘Hoc etiam declaratur in exemplo: si alquid augmentetur in se sine alio adveniente, ut est in rarefactione, ibi forma rei augmentabilis mutatur et recipit novam perfectionem. Sed ponamus quod augmentatio fiat aliquo extra adveniente, isto modo, quod anima habens potentiam et virtutem perficiendi totum corpus organicum tantum perficiat unam partem, ut cor, et quod postea aliae partes corporis addantur, tunc anima — sine ulla mutatione sui — absque hoc quod aliunde perficitur perficit alias partes organicas. — Sic essentia divina, in primo signo naturae est perfectissima; postea, quasi superveniant relationes pullulantes, essentia intimat se eis, dans eis quidquid perfectionis habent et quod sint Deus deitate, — et ideo nullo modo habet potentiam passivam ut perficiatur eis’.]


From the Ordinatio

‘An example of this can be taken from creatures, by postulating a certain counterpossible situation. [We know that] growth happens when food [that’s been eaten] comes to be corrupted in the body, and its matter receives the form of flesh, and [thereby being new flesh added to the body], in this way it becomes informed by the soul. Here we are supposing that the same matter which remains throughout is apt to receive another part of the [soul’s] form (just as it is thought to happen in rarefaction), so the matter remains one, though it was first informed [by the form of food], but is now informed by a new form. This is formally a real change, because the matter goes from being deprived of to having a form. Now let’s look at this from the side of the soul. Suppose that the same soul perfects first one part of the body (such as the heart), and then later, when another part of the organic body which is perfectible by the soul is added to it [such as some food that is converted into flesh], the soul perfects that newly added part. In this case, the soul is not changed by this because it is not first deprived of and then comes to have a form. Deprivation is a lack in something that is naturally apt to receive, but [in our example here], the soul is first not-informing [the acquired part] and afterwards it is informing [it], and the soul is not apt to receive something, but rather to give’.

[Scotus, Ord. 1.5.2.un., n. 133 (Vat. 4: 76.1-15): ‘Exemplum istius potest accipi in creaturis, ponendo ibi quaedam “per impossibile”. Augmentatio modo fit per hoc quod alimentum adveniens corpori corrumpitur, et materia eius recipit formam carnis, et sic informatur ab anima. Ponatur quod eadem materia manens nata sit recipere aliam partem formae (sicut ponitur in rarefactione), materia manet una, quae prius fuit formata et nunc nova forma formatur, — ipsa tamen formaliter est vere mutata, quia de privatione transit ad formam. — Ponamus, ex alia parte, quod anima eadem perficeret primo unam partem corporis (ut cor), postea adveniret alia pars corporis organici, perfectibilis ab anima, anima perficeret illam partem advenientem de novo, — et ipsa tamen non mutaretur, quia non esset in ea primo privatio et postmodum forma. Privatio enim est carentia, in apto nato recipere; anima autem primo non-informans et postea informans non est nata aliquid recipere sed dare’.]

‘In each of these cases, there is a real production of some product, but in the first case, there is a change, and in the second case, there is not’.

[Scotus, Ord. 1.5.2.un., n. 134 (Vat. 4: 76.16-17): ‘In utroqe extremorum istorum vere esset productio alicuius producti, sed in primo mutatio, in secundo non’.]
‘A more apt example can be seen if we suppose that the matter of the animated heart could remain the same and be shared with diverse forms — say, that of a hand and a foot — so that by the [hypothetical] active power of the animated heart, it would produce those composites [namely, the hand and the foot] from its matter that it shares with them and their forms. Here there would be a true production of the composite wholes, and they would have the same matter, though this would happen through a change in the matter. Now let’s look at this from the side of the soul. Let’s suppose that the soul [which first exists in and so animates the heart] is unlimited with respect to its actuality as a form, such that it could be shared with many things, so that by the power of that soul in the heart, it could share itself with a hand and a foot which the animated heart produces. If that happened, there would here be a true production of many things that are consubstantial in their form, without any change in that form’.

[Scotus, Ord. 1.5.2.un., n. 135 (Vat. 4: 76.18-77.4): ‘Aptius videtur exemplum, si ponamus materiam cordis animati posse eandem communicari diversis formis — puta manus et pedis — et hoc virtute activa cordis animati, producentis composita ista ex materia sua communicata et ex formis istis, hic vere esset productio totorum habentium eandem materiam, et esset cum mutatione illius materiae; sed si, ex alia parte, ponamus animam — propter sui illimitationem in ratione actus et formae — posse communicari multis et virtute animae in corde ipsam communicari manui et pedi, productis a corde animato, hic vere esset productio multorum consbustantialium in forma, absque mutatione illius formae’.]

‘In each example, it is proposed that some being is produced which is subsistent by itself (rather than proposing that some parts are produced that belong to the same thing, because to be a part is an imperfection). These cases being posed, the second case in each example (which is about a form being shared with the product) perfectly represents production in God, while the first case in each example (which is about matter being shared) does not. Let’s modify this example even further, namely by supposing that although the soul is in the heart and the hand and the foot, it is not an informing form (for being a component of a composite is an imperfection), but is rather a whole form which is those subsistent things [viz., the heart, the hand, and the foot] and which animates them. Similarly, deity is understood to be shared with the relational subsistences (assuming that the persons are relative subsistences) not like quasi matter, but rather as a form, and not by informing them but rather as that by which each relation or the relative subsistent is God’.

[Scotus, Ord. 1.5.2.un., n. 136 (Vat. 4: 77.5-16): ‘In utroque exemplo ponantur producta esse per se subsistentia, non partes eisdem, quia esse partem est imperfectionis. Hoc posito, secundus modus in utroque exemplo, qui est de communicatione formae ipsi producto, perfecte repraesentat productionem in Deo, non primus, qui est de communicatione materiae, — et hoc, adhuc addendo in positione, quod anima in corde et manu et pede non sit forma informans, quia componibilitas includit imperfectionem, sed sit forma totalis qua illa subsistentia sint et animata sint: ita quod intelligitur deitas non communicari quasi-materia, sed relationibus subsistentibus — si personae ponantur relativae — communicatur deitas per modum formae, non informantis sed qua relatio vel relativum subsistens est Deus’.] [See also, Rep. 1.5.2.un., nn. 77-79 (Wolter, 280-281).]

Scotus on change vs. production (translation)

From the Lectura

‘Generation in creatures includes both change and production. For a [creaturely] generator has imperfect power, so it requires not only another cause in the same genus, but also a cause in another genus, and for this reason, it does not produce the whole composite [from nothing]. Rather, it presupposes [a lump of] matter, and then it produces the form by transforming that matter.

Thus, change and production have different end-points, for the end-point of change is the form introduced in the matter, but the proper end-point of production is the whole composite (hence the Philosopher speaks of the end-point of generation in various ways, for in Physics II [193b12-18] he postulates that the form is the end-point of generation, and in [Metaphysics] VII [1033b16-18] he says that the composite is primarily generated).

From this, it is clear that the nature of production is separable from the nature of change — by removing the imperfection of the agent — without contradiction, for production is that by which a thing acquires being. Now, it is incidental to a thing which is produced [by a creature] — and so which acquires its being through that production — that it is changed [in this process]. This is evident in creation, where the whole is truly produced without any preceding change. Whence, where there is perfect active power, a thing can acquire all of its being without a change.

Therefore, production is separable from change, for there are distinct formal end-points in generation: the proper start- and end-points of change are being deprived of a form and having a form, but the end-point of a production is the whole composite itself. For an agent with perfect power can act, and there will then be a production, but not a change. Whence in creation, because something is produced by a perfect production, there is a production but not a generation’.

[Scotus, Lect. 1.5.2.un., n. 91 (Vat. 16: 444.23-445.18): ‘generatio in creaturis includit mutationem et productionem. Quia generans est imperfectae virtutis, ideo non solum requirit aliam causam eiusdem generis, sed causam alterius generis causae, et ideo non producit totum compositum, sed praesupponit materiam, et tunc producit formam transmutando materiam. Et ideo alios terminos habet formaliter mutatio et productio, nam terminus mutationis est ipsa forma inducta in materia, sed terminus proprius productionis est totum compositum (et secundum hoc, Philosophus variis modis loquitur de termino generationis, nam in II Physicorum [193b12-18] ponit quod forma est terminus generationis, — et in VII [Metaphysicae, 1033b16-18], quod compositum primo generetur): ex quo patet quod ratio productionis separabilis est a ratione mutationis — amota imperfectione agentis — sine contradictione, nam productio est qua res capit esse. Nunc autem accidit rei quae producitur — et quae esse capit per productionem — quod mutetur, sicut patet in creatione, ubi vere producitur totum sine mutatione praecedente; unde ubi est perfecta virtus activa, ibi potest res capere totum esse sine mutatione. Productio igitur separabilis est a mutatione, tum quia habent terminos formaliter distinctos in generatione, nam termini proprie mutationis sunt privatio et forma, sed terminus productionis est ipsum totum compositum, — tum quia agens perfectae virtutis potest agere, et ibi erit tunc productio, sed non mutatio; unde in creatione, quia producitur aliquid a perfecto producente, est productio et non generatio’.]


‘Therefore, by laying aside the imperfections in generation (namely, the presupposition of matter, which is required on account of the agent’s imperfection), generation is transfered to the divine case. For this reason, generation that’s transfered to the divine case only includes production, but not change, and so in no way in divinity is there a subject or matter or quasi-matter, since there is no change nor quasi-change in God’.

[Scotus, Lect. 1.5.2.un., n. 92 (Vat. 16: 445.19-25): ‘Auferendo igitur illud quod est imperfectionis in generatione (scilicet praesuppositio materiae, quae requiritur propter imperfectionem agentis), transfertur generatio ad divina. Et ideo generatio tantum transfertur ad divina prout includit productionem, et non mutationem, — et ideo nullo modo in divinis est subiectum aut materia nec quasi-materia, cum ibi non sit mutatio nec quasi-mutatio’.]



From the Ordinatio

‘There are two things said to be in generation in creatures: change and production. And of these, there formal natures are different, and they are separable from each other without contradiction’.

[Scotus, Ord. 1.5.2.un., n. 94 (Vat. 4: 60.16-18): ‘Generatio in creatura duo dicit, mutationem et productionem, et istorum formales rationes aliae sunt et sine contradictione separabiles ad invicem’.]

‘For production formally belongs to its product, and it is incidental to it that it comes about by changing some part of the composite, as is clear in creation [where the production occurs without presupposing a part such as matter to change]. Change is formally the act which the “changeable” thing comes to have after being deprived of it, but change occurs along with production in creatures because of the imperfection of [creaturely] productive power, for it is not [powerful enough] to give the end-point of production all of its being. Rather, some part of it is presupposed, and then changed to another part of it, and in this way the producer produces a composite. Therefore, change and production can be separated without contradiction, and they really are separated in cases where there is perfect productive power’.

[Scotus, Ord. 1.5.2.un., n. 95 (Vat. 4: 60.19-61.7): ‘Production enim est formaliter ipsius producti, et accidit sibi quod fiat cum mutatione alicuius partis compositi, ut patet in creatione; mutatio formaliter est actus “mutabilis” qui de privatione transit. Concomitatur autem mutatio productionem in creaturis propter imperfectionem potentiae productivae, quae non potest dare totale esse termino productionis, sed aliquid eius praesuppositum transmutatur ad aliam partem ipsius et sic producit compositum. Ergo sine contradictione possunt separari, et realiter separantur comparando ad potentiam productivam perfectem’.]

‘This is apparent in creation, where because of the perfection of the productive power [of the creator], something is first placed in all of its being, and this is the true nature of production, in which the end-point of the production acquires its being through the production. But there is not here [viz., in the case of creation ex nihilo] a change, insofar as change is said to be some substratum that ‘exists now in a way that it did not before’, from Physics VI [234b5-7, 10-13]. For in creation, there is not some substratum’.

[Scotus, Ord. 1.5.2.un., n. 96 (Vat. 4: 61.8-13): ‘Hoc etiam apparet in creatione, ubi propter perfectionem potentiae productivae ponentis primo in esse totum, vere est ratio productionis, in quantum per eam terminus productus accipit esse, — sed non est ibi ratio mutationis, in quantum mutatio dicit aliquid substratum “aliter nunc se habere quam prius”, ex VI Physicorum [234b5-7, 10-13]. In creatione enim non est aliquid substratum’.]

‘To the case at hand. Since no imperfection should be postulated in God, but rather only total perfection, and since change is said to be imperfect in its very nature, for it pertains to potentiality, in virtue of which something is changeable — and accordingly the active power in the changer is also said to be imperfect, for an imperfect changer necessarily requires a concurrent cause in order to produce something (for there [in God] htere is no imperfection, nor any sort of passive power, nor even any imperfect active power, but only the highest perfection) — in no way is generation in God postulated with the character of change or quasi-change. Rather, generation is postulated in God only insofar as it is production, that is, insofar as something acquires being from it. Thus, generation occurs without matter in God — and for this reason, matter nor quasi-matter is attributed to generation in God, but only the end-point, and this is either the total or primary (i.e., the adequate) end-point, namely that which is primarily produced in being, or it is the formal end-point, according to which the primary end-point formally acquires being’.

[Scotus, Ord. 1.5.2.un., n. 97 (Vat. 4: 61.14-62.10): ‘Ad propositum. Cum in divinis nihil ponendum sit imperfectionis, sed totum perfectionis, et mutatio de ratione sui dicit imperfectionem, quia potentialitatem, et hoc in mutabili, — et concomitanter etiam dicit imperfectionem potentiae activae in mutante, quia talis requirit necessario causam concausantem ad hoc ut producat (non autem fit ibi aliqua imperfectio, nec qualis est potentiae passivae, nec etiam aliqua imperfectio potentiae activae, sed summa perfectio), — nullo modo ponetur ibi generatio sub ratione mutationis nec quasi-mutationis, sed tantum generatio ut est productio, in quantum scilicet aliquid per eam capit esse, ponetur in divinis. Et ideo generatio ut est in divinis, est sine materia, — et ideo generationis ut est in divinis non assignabitur materia nec quasi-materia, sed tantum terminus: et hoc vel totalis sicut primus, id est adaequatus — qui scilicet primo producitur in esse — vel terminus formalis, secundum quem terminus primus formalis accipit esse’.]


From the Reportatio

‘The difference between generation, production, and change is clear, for change is an act [that happens to] something which is changeable by itself, so its start- and end-points are “not such” and “such”. Whence, that which now exists in different way than it did before is said to be changeable. But generation is not an act [that happens to] something changeable, but rather is, by itself, the way to [acquire] a form, just as perishing is the way [to become] deprived [of a form]. Thus, the start- and end-points of generation are “existence” and “not existing”, that is, [to have a substantial] form and [to be] deprived [of a substantial form]. Production, however, is the way not to exist or not to exist, nor the way to acquire or be deprived of a form, but rather the way for [something] to be generated or produced. So production has for its end-point not a form but rather the whole composite’.

[Scotus, Rep. 1.5.2.un., n. 75 (Wolter, 279-280): ‘Quod autem sit differentia inter generationem, productionem et mutationem, patet; quia mutatio est actus per se mutabilis et termini sunt non tale et tale. Unde illud dicitur mutabile quod se habet aliter nunc quam prius. Generatio autem non est actus mutabilis, sed est per se via ad formam, sicut corruptio ad privationem, et ita termini eius sunt esse et non esse, id est forma et privatio. Productio autem est via non ad esse vel non esse sive ad formam et privationem, sed ad genitum vel productum, ita quod habet pro per se termino non formam sed compositum’.]

Scotus on 'Filius est de substantia Patris' (translation)

From the Lectura

‘I say that the Son is truly begotten and he is from the substance of the Father. Now, the doctor who holds the aforementioned opinion [viz., Henry] says that the Master [Peter Lombard] concedes that the Son is from the substance of the Father according to a causality of origin. And certainly, if he [Peter] were to say this, he would not say enough, for creatures are also from the substance of the Father according to a causality of origin. Whence, the Master does not only speak of a cause of origin, nor does he only speak of consubstantiality, for in that way it could be said that the Father is from the Son. But the preposition “from” here indicates both origin and consubstantiality, just as one ancient doctor said. Whence, the preposition “from” here indicates consubstantiality along with origin, and in this way the Son is not created by the Father, nor is the Father from the Son’.

[Scotus, Lect. 1.5.2.un., n. 93 (Vat. 16: 446.1-12): ‘dico quod vere Filius generatur et est de substantia Patris. Nam doctor tenens priorem opinonem, dicit quod Magister concedit quod Filius sit de substantia Patris secundum causalitatem originis, — et certe, si hoc diceret, non sufficienter diceret, quia sic creatura est de substantia Patris secundum causalitatem originis. Unde nec dicit solam causam originantem, nec solam consubstantialitatem, quia sic posset dici quod Pater esset de Filio, sed praepositio “de” in proposito notat originationem et consubstantialitatem, sicut unus antiquus doctor dicit; unde notat in proposito consubstantialitatem cum origine, et sic nec est creatura de Patre nec Pater de Filio’. The editors say that the ‘antiquus doctor’ mentioned here is Alexander of Hales, Summa, I, n. 300 (I 433b).]

‘Whence, it should be known that these Latin prepositions “a” and “ab” [which mean “from”] signify the circumstances of an originating cause, like when we talk about “the light from [a] the sun” and “the brightness from [ab] the flame”. But this Latin preposition “ex” [which also means “from”] denotes the circumstances of a material cause, as when we talk about how a “man is [composed] from [ex] a body and a soul”. The Latin preposition “de” [which also means “from”] denotes the circumstances of an efficient cause, but this is not generally the case, for we do not say that a “house is from [de] a builder”. Whence, the preposition “de” does not universally identify the circumstances of an agent cause in the way that “a” or “ab” do. Rather, [in the case at hand] it denotes the circumstances of an agent cause with a consubstantiality of origin. In this way, the Master [Peter Lombard] meant to say that the Son is from [de] the substance of the Father, as it is clear from his exposition of his meaning in this distinction’.

[Scotus, Lect. 1.5.2.un., n. 94 (Vat. 16: 446.13-23): ‘Unde sciendum est quod istae praepositiones “a” et “ab” significant circumstantiam causae originantis, sicut cum dicitur “lumen est a sole” et “splendor ab igne”; haec autem praepositio “ex” denotat circumstantiam causae materialis, sicut “homo est ex corpore et anima”; haec autem praepositio “de” denotat circumstantiam causae efficientis, sed non in generali, quia non dicimus quod “domus est de aedificatore”: unde non dicit circumstantiam causae agentis in universali, sicut “a” vel “ab”, sed denotat circumstantiam causae agentis cum consubstantialitate originis, — et sic intendit Magister quod Filius est de substantia Patris, sicut patet intuenti expositionem suam in ista distinctione’. For the reference to Peter Lombard here, the editors point to his Sent. 1.5, c. 1, n. 64 (I 49); c. 2, n. 66 (I 50).]


From the Ordinatio

‘The word “from” here does not indicate an efficient or originating cause alone, for if it did, creatures would be from the substance of God. Nor does it indicate consubstantiality alone, for then the Father would be from the substance of the Son. Rather, it indicates origination and consubstantiality at the same time. That is, insofar as the term “substance” is combined with the preposition “from”, it indicates consubstantiality, such that the Son has the same substance and quasi-form as the Father, from whom he is originated. And insofar as the term “substance” is combined with “of the Father”, it indicates the [Son’s] originating principle. Thus, the whole statement “the Son is from the substance of the Father” has this sense: the Son is originated from the Father such that he is consubstantial with him’.

[Scotus, Ord. 1.5.2.un., n. 99 (Vat. 4: 62.15-63.4): ‘Ubi per ly “de” non notatur tantum efficientia vel originatio, quia si tantum efficientia, tunc creaturae essent de substantia Dei, — nec notatur per illud “de” tantum consubstantialitas, quia tunc Pater esset de substantia Filii, — sed notatur simul originatio et consubstantialitas: ut scilicet in casuali huius praepositionis “de” notetur consubstantialitas, sic quod Filius habet eandem substantiam et quasi-formam cum Patre, de quo est originaliter, — et per illud quod in genitivo construitur cum isto casuali, notetur principium originans; ita quod totalis intellectus huius sermonis “Filius est de substantia Patris” est iste: Filius est originatus a Patre ut consubstantialis ei’.]

Scotus on how the Son is not created but is still a Son (translation)

From the Lectura

‘I say that the Son is not [produced] from nothing, even though he is not [produced] from the substance of the Father as from matter. The Son is [produced] from the substance of the Father as from a consubstantial-formal principle of the originator and the originated, and this most truly preserves that the Son is not produced from nothing, and it does so more truly than if the Son were generated from quasi-matter. Here’s an example from creatures: if a flame were to generate a flame without presupposing any matter, and assuming that there were no pre-existing matter such that it produces the matter in the other flame and shares its form with it, the produced flame would more truly not be produced from nothing than in the way of being produced that presupposes matter, for the flame is more truly a being by the form than it is by matter. In this way, the Son is not [produced] from nothing, because he is from the substance of the Father as from the formal end-point of production, for the Father shares the whole [divine substance or essence] as the [formal] end-point of [the Son’s production]. Thus, although the Son is not [produced] from matter, nor does [his production] presuppose anything with the character of matter, he is still not produced from nothing’.

[Scotus, Lect. 1.5.2.un., n. 96 (Vat. 16: 447.9-21): ‘dico quod Filius non est de nihilo, licet non sit de substantia Patris quasi de materia, — quia Filius est de substantia Patris sicut de principio consubstantiali-formali originanti et originato, et hoc salvat verissime Filium non esse de nihilo, et verius quam si Filius generaretur quasi ex materia. Exemplum in creaturis: si ignis generaret ignem ita quod non praesupponeret materiam — nec praeexsisteret materia — sed produceret materiam et communicaret formam, verius esset ignis tunc non de nihilo quam modo quando praesupponit materiam, et eo verius quo forma est verius ens quam materia. Sic Filius non est de nihilo, quia est de substantia Patris ut de termino formali, quia Pater communicat totum ut terminus; et ideo Filius, licet non sit ex materia nec praesupponat aliquid in ratione materiae, non tamen est de nihilo’.]

‘This consubstantiality is sufficient [to give the Son] his character of ‘being a Son’ for the nature of fatherhood in creatures does not come from the fact that fathers share matter, but rather because they share [their formal] end-point. Whence, when a cow generates, it proffers semen, and if it then were to produce and proffer from itself a cow, it would truly be a father. Whence, if the cow were able to proffer a cow just as it can proffer semen, on account of that produced end-point it would be called a “father” even if it did nothing else. Whence, even if this kind of an immediate production were delayed, a cow would still be produced from its semen. Therefore, a cow is not a “father” because he shares his matter in a generation, but rather moreso because of the form and the [primary] end-point that he produces. So also in God, the Father is not a Father because he produces the Son from quasi matter, but rather because he shares the whole [divine substance or essence with the Son] as [the formal] end-point of production’.

[Scotus, Lect. 1.5.2.un., n. 97 (Vat. 16: 447.22-448.8): ‘Et sufficit haec consubstantialitas ad rationem “Filii”, quia ratio paternitatis in creaturis non est quia materiam communicat, sed propter terminum communicatum. Unde quando bos generat, decidit semen, — et si tunc produceret et decideret a se bovem, vere pater esset: unde bos si posset, decideret bovem sicut semen, et propter istum terminum productum dicitur esse “pater” et si nihil aliud operaretur; unde si moreretur statim, adhuc ex semine producitur bos. Non igitur est bos “pater” propter communicationem materiae generationis, sed magis propter formam et terminum quem producit. Ita Pater in divinis non erit Pater quia producit Filium quasi ex materia, sed quia communicat totum ut terminus’.]

From the Ordinatio

‘But to understand the affirmative claim that “the Son is from the substance of the Father” in the aforesaid way [namely, such that the Son is originated from the Father and is consubstantial with him], I say that this understanding truly preserves the fact that the Son is not [produced] from nothing, and it even truly preserves that the Son is “from” in the way that’s required for sonship’.

[Scotus, Ord. 1.5.2.un., n. 102 (Vat. 4: 63.18-64.2): ‘Ad intellectum autem istius affirmativae qua dicitur “Filius est de substantia Patris”, secundum intellectum praedictum [viz., totalis intellectus huius sermonis “Filius est de substantia Patris” est iste: quod Filius est originatus a Patre ut consubstantialis ei], dico quod intellectus ille vere salvat quod Filius non sit de nihilo, — vere etiam salvat quod Filius est “de” sicut requiritur ad filiationem’.]

‘I explain the first point [viz., that the Son is not produced from nothing] like this: a “generated creature” is not [produced] from nothing because something in it (such as matter) pre-exists. Therefore, since the form is something in the composite and it is something in it that’s more perfect than its matter, if the form of something were to pre-exist and the matter were newly added to it so that it were informed by the pre-existent form, that very product would not be [produced] from nothing, for something in it pre-existed, and in fact something in it that’s more perfect than the matter which is normally pre-exists. Therefore, if the Son were not said to be [produced] from nothing “because his essence existed in the Father prior in the order of origin”, and if the essence were the quasi-matter in the Son’s generation, then how much more would the Son not be [produced] from nothing if the essence that ‘exists in the Father prior in origin’ were a quasi-form shared with the Son?’

[Scotus, Ord. 1.5.2.un., n. 103 (Vat. 4: 64.3-13): ‘Primum declaro, quia “creatura genita” non est de nihilo, quia aliquid eius praeexsistit, ut materia. Ergo cum forma sit aliquid compositi et aliquid eius perfectius quam materia, si forma alicuius praeexsisteret et materia de novo adveniret et informaretur illa forma iam praeexsistente, ipsum productum non esset de nihilo, quia aliquid eius praeexstitisset, immo aliquid eius perfectius quam materia quae praeexsistit communiter. Ergo si Filius non diceretur esse de nihilo “quia essentia eius secundum ordinem originis praefuit in Patre”, et hoc si illa essentia esset quasi-materia generationis Fili, multo magis nec Filius erit de nihilo si illa essentia “prius origine exsistens in Patre” sit quasi-forma communicata Filio’.]

‘I explain the second point as follows, namely that in this way the term “from” suffices to preserve the nature of sonship, for in animated thing,s where there is paternity and filiation, we see that he who is the generator by his act is formally called the “father”. Or at least the act of proffering semen, and if he were a perfect agent, such that at the moment when he proffered his semen, he could instantly proffer his offspring, he would truly be a father even more perfectly than in the way where the entirety of all the intermediate changes is required. But here, in this act of proffering semen, that which was his substance (or in some way was something that belonged to him) is not matter, but rather is the quasi formal end-point, shared [with] or produced [in the product] by that act, just as there would be an offspring if it were instantly proffered from the Father. Therefore, because something of the substance of the generator is the end-point of his action, by which he is a father, this truly preserves the fact that the product is similar in nature and “comes to exist from his [father’s] substance”, so also this term “de” is truly enough to preserve the nature of being a father and a son, and because what “he proffered as an end-point” is the matter of a further change, this applies to the term “from” as it belongs to a father and a son’.

[Scotus, Ord. 1.5.2.un., n. 104 (Vat. 4: 64.14-65.9): ‘Secundum declaro sic, scilicet quod istud “de” sufficiat ad rationem filiationis, quia in animatis, ubi est paternitas et filiatio, videamus quis sit ille actus per quem generans dicitur formaliter “pater”. Ille utique est actus decidendi semen, et si esset perfectum agens, ita quod nunc, quando decidit semen, posset immediate decidere prolem, vere esset pater, et multo perfectius quam modo sit, ubi requiruntur tot mutationes intermediae; sed nunc, in isto actu decidendi semen, illud quod erat substantia eius, vel aliquo modo aliquid eius, non est materia, sed est quasi terminus formalis, communicatus sive productus per istum actum, sicut esset proles si immediate decideretur a patre; ergo quod aliquid substantiae generantis sit terminus actionis suae, qua est pater, hoc vere salvat productum simile in natura “esse de substantia eius”, sic ut ipsum “de” vere sufficit ad rationem patris et filii, — et quod illud “decisum ut terminus” sit materia sequentium transmutationum, hoc accidit ipsi “de” ut convenit patri et filio’.]

‘Therefore, the eternal Father, not by proffering some part of himself but rather by sharing his whole essence, such that it is the formal end-point of that production, he most truly produces a Son from himself, in the way in which the term “from” pertains to a father and a son. And although the essence would be here as “that from which” as from quasi-matter, the term “from” does not make something have the character of a father, just as neither in creatures if the generator had his semen both for the formal end-point and for the material of his action, he would not be “father” insofar as his semen were the material subject of his action but rather insofar as it were the end-point of that action, just like how if a created father were to instantly proffer a son from himself, he would truly be a father, because that which would be proffered from him would be the end-point of his action, but it would not be matter in any way’.

[Scotus, Ord. 1.5.2.un., n. 105 (Vat. 4: 65.10-20): ‘Ergo Pater aeternus, non decidendo aliquid sui sed totam essentiam sui communicando, et hoc ut formalem terminum illius productionis, verissime producit Filium de se, eo modo quo esse “de” pertinet ad patrem et filium; et licet esset ibi essentia “de qua” sicut de quasi-materia, illud “de” non faceret aliquid ad rationem patris, — sicut nec in creaturis si generans haberet semen suum et pro termino formali et pro materia suae actionis, non esset “pater” in quantum semen suum esset materia subiecta suae actioni sed in quantum esset terminus illius actionis, quemadmodum et si pater creatus immediate decideret a se filium, vere esset pater, quia illud quod esset de ipso, esset terminus actionis, nullo autem modo materia’.]