A. Exposition of the Opinion

44. Here there are two opinions, at either extreme. - One [Henry of Ghent] is negative, which says that with the divine simplicity does not stand the fact that there is some concept common to God and creatures, and it was touched on above in distinction 3 question 1 [I d.3 n.20].

45. For proof of this certain reasons are set down which were not touched on before [sc. not touched on by Scotus in I d.3 qq.1-3].

The first is this: there is for things that are totally and immediately under the extremes of a contradiction no common univocal term; God and creatures are totally and immediately under the extremes of a contradiction - to depend and not to depend, caused and not caused, to be from another and not to be from another;     therefore there is for them no common univocal term.

46. Again second thus, and it is a confirmation of the previous reason: every common concept is neutral with respect to the things to which it is common; no concept is neutral with respect to contradictories, because it is one or other of them; therefore etc     .

47. Again third thus: things primarily diverse agree in nothing; God is primarily diverse from any creature, otherwise he would have that in which he would agree and that in which he would differ, and so he would not be simply simple; therefore God agrees in nothing with the creature, and so neither in any common concept.

48. Again, where there is only the unity of attribution there cannot be the unity of univocity; but it is necessary to posit unity of attribution of the creature with respect to God in the idea of being; therefore there is in this no univocity.

49. For this opinion [n.44] is adduced the intention of Dionysius [On the Divine Names ch.7 sect.3, ch.2 sect.7], who posits three grades of knowing God - by eminence, causality, and negation - and he posits that the knowledge by negation is the ultimate, when from God are removed all the things that are common to creatures; therefore he himself does not understand that any concept abstracted from creatures remains in God according to the respect in which it was common to creatures.

50 For this opinion there is also Augustine On the Trinity VIII ch.3 n.5 (in the middle of the chapter): “When you hear of this good and of that good (which could elsewhere also be said to be not good), if you could without the things that are good by participation perceive the good itself, by participation in which they are good (for you also at the same time understand the good itself when you hear of this good and that good), but if you could, with these things taken away, perceive the good in itself, you would perceive God, and if you cleaved to him with love, you will at once be blessed.” Therefore he intends that, by understanding this good and that good, I understand the good by participation in which they are good, and this is ‘the infinite good’; therefore I do not have there only a concept of God in general [I d.3 n.192], but also a concept of the good through its essence.