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HENRY OF HARCLAY ON THE FORMAL DISTINCTION IN THE TRINITY1 Henry of Harclay (c. 1270-1317) was among the first theologians and philosophers to be influenced by the teachings of Duns Scotus. He studied theology at the university of Paris during the first years of the fourteenth century at the time when Scotus was teaching there, and this early influence is seen in Harclay's own commentary on the first book of the Sentences, as yet unedited.2 A later work, a series of Questions, was probably written while Harclay served as chancellor of the university of Oxford from, 1312-1317.3 Because these Questions show us a more mature Harclay, critical of his youthful leanings toward Scotus, they are a valuable source for the earliest years of the Scotist tradition.4 This is certainly true of the Question that I have 1 I wish to thank Marilyn McCord Adams who patiently read over and discussed with me the edited text, and offered many helpful suggestions on the various drafts of the introduction. Any remaining errors in the final version should be attributed to me. 8 Harclay's commentary on the first book of the Sentences is found in two codices, cod. Vat. lat. 13687, ff. 13V-97V, and in cod. b. 2, ff. ir-84r of the diocesan seminary library of Cásale Monferrato. See C. Balic, "Henricus de Harclay et Ioannes Duns Scotus," Mélanges offerts à Etienne Gilson, Toronto-Paris 1959, 93-121, 701-2. 8 For Harclay's life, works and an overview of his philosophy in his "Questions ," see F. Pelster, "Heinrich von Harclay, Kanzler von Oxford und seine Quästionen," Miscellanea Francesco Ehrle, I (Studi e Testi 37), Rome 1924, 307-356. Other articles dealing with Harclay or editions of his Questions are given at the beginning of my article, "Henry of Harclay's Questions on Divine Prescience and Predestination," Franciscan Studies, 40 (1980), 167-243. One other addition should be made. A. Maurer's article, "Henry of Harclay," in The Encyclopedia of Philosophy, ed. Paul Edwards, New York-London, 1967, vol. 3, 476-77. 4 These questions are found in three codices: Vat. Burgh. 171, ff. ir-32v, Worcester Cath. Lib. F. 3, ff. 181V-215V, Assisi Comm. 172, ff. 1251-131V1 I33rI36r , I49r-i53v. For further information on these and other smaller questions Henry of Harclay on the Formal Distinction m the Trinity251 edited, "Whether the Father, Son and Holy Spirit are one source of creatures or three."5 However only a small portion of the text is devoted to this specific question.6 The main part, three-fourths of the total Question, is concerned with the problem, "How three really distinct persons can be something that is one," i.e., one God.7 The value of the Question I find in this section, for it gives us a very early critique of one of the most important and controversial contributions of Duns Scotus, the formal distinction, as applied to the doctrine of the Trinity. Further, while trying to solve a number of logical problems posed by the doctrine of the Trinity, Harclay presents his own understanding of various types of non-identity or distinction and the corresponding types of predication. Therefore, my introduction deals almost exclusively with this larger portion of the Question. The Problem Early in his Question, Harclay states the problem in its simplest form : how can three really distinct persons be something that is one?8 The three persons are one God such that one simple divine of Harclay in various codices, see G. Gal, "Henricus de Harclay: Quaestio de Significato Conceptus Universalis," Franciscan Studies 31 (1971), 178-234. 5 "Utrum Pater, Filius et Spiritus Sanctus sint unum principium respectu creaturae vel tria." This is the only Question in the series that is extant in all three codices: Vat. Burgh. 171, ff. i7v-2or, Worcester Cath. Lib. F. 3, ff. 196V20ir , Assisi Comm. 172, ff. I25r-i28v. A further Question dealing with the Trinity is found only in the Borghese (ff. 2or-2iv) and the Assisi (ff. 129V-131V) codices: Supposito quod Spiritus Sanctus procedit a Patre et Filius similiter, cum hoc supposito, sicut Graeci opinantur, quod Spiritus Sanctus...

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