Question One. Whether God can be naturally known by the intellect of the wayfarer

Bonaventure, Sent. 1 d.3 q.1 a.1
Alexander of Hales, Summa p.1 q.2 sect.1 a.1
Scotus, Sent. 1 d.3 q.1
Thomas, ST Ia q.12 a.12
Richard of St. Victor, Sent. 1 d.3 q.1 a.1
Durandus, Sent. 1 d.3 q.1
Francis of Meyronne, Sent. 1 d.3 q.1
John Bacconitanus, Sent.1 d.3 q.1

1. About the third distinction I ask first whether God can be known naturally by the intellect of the wayfarer.

2. That he is not. From Aristotle as follows. On the Soul 3: We understand nothing without phantasms, for just as sensibles are to the senses so intelligibles are to the intellect; but God is not a phantasm because he is not sensible;     therefore etc     .

3. Again, Metaphysics 2: Our intellect is related to what is most manifest in nature as the eye of the owl to the sun; but there is impossibility here;     therefore etc     .

4. Again, Physics 1: The infinite qua infinite is unknowable; but God qua God is infinite;     therefore etc     .

5. Again, Gregory on Ezekiel: However much my mind has advanced in contemplation of God, I have reached not to what he is but to what is beneath him,     etc .

6. On the contrary. Metaphysics 6: Science or theology is about God; but the science of metaphysics is naturally attainable; therefore     .