By Russell Friedman
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Additional resources for Intellectual Traditions at the Medieval University (Vols. 1-2)
39 Richard, De trinitate, lib. VI, c. 15: “Vides certe quomodo in hac rerum trinitate expresse sunt proprietates trinitatis illius summae et aeternae. Ibi est persona ingeniti, quae non est ab alio aliquo. Ibi est persona geniti, quae est ab ingenito solo. ” Ed. Ribaillier, p. 24843–47 (PL 196, 980A–B). , by way of the will). Thus, Richard is not engaged in speculation over the emanational or relational nature of the Holy Spirit’s personal property, and hence over whether the Holy Spirit could be distinct from the Son, if the former did not come from the latter, a major issue in thirteenth- and fourteenth-century trinitarian thought.
CCSL 50, pp. 21013–21122. 30 Boethius, De trinitate, c. ” Ed. Moreschini, p. 180339–340; ed. Stewart-Rand-Tester, p. 287–9. 16 introduction To look at Augustine’s and Boethius’ theory of the constitution of the divine persons in another way, we can focus on the idea of the communicability (communicabilitas) or “shareability” of the divine nature. God’s essence or nature is fully communicable, it can be shared, and it is perfectly shared by the Father, the Son, and the Holy Spirit: they are one God.
Ribaillier, p. 1815–8 (PL 196, 941D). 35 Richard, De trinitate, lib. V, c. ” Ed. Ribaillier, p. 19828–32 (PL 196, 950D). 36 Richard, De trinitate, lib. V, c. 7: “Sicut enim longe superius diximus, perfectio personae unius exigit utique consortium alterius. Et ita fit ut una sit causa alterius. ” Ed. Ribaillier, p. 20326–29 (PL 196, 954A). For Richard’s proof that God’s highest goodness requires a plurality of persons, see De trinitate, lib. III, c. 2 (ed. Ribaillier, pp. 136–137; PL 196, 916C–917B).