131 JOHN DUNS SCOTUS' Q_UODLIBET A BRIEF STUDY OF THE MANUSCRIPTS AND AN EDITION OF QUESTION 16 Timothy B. Noone and H. Francie Roberts The FranciscanJohn Duns Scotus has left us a single Qyodlibet, consist- ing of twenty-one questions stemming from a disputation held at Paris in the first decade of the fourteenth century. The first six questions bear upon the Trinitarian persons and their relations, though the first question tries to locate the discussion of the Trinity in the broader context of divine properties. Generally speaking, questions 7-11 con- cern divine omnipotence in some way, though the series is interrupted by question 8, which asks about the causality proper to the Word or second person of the Trinity in regard to creatures and hence rein- troduces some elements of the earlier Trinitarian theme. Question 12 focuses on the metaphysics of creation in general, asking whether the relation of the creature to God as creative principle is the same as the relation of the creature to God as conserving cause. Questions 13-18 have the overarching theme of intellectual creatures, that is humans and angels, though more attention is given to the former than the lat- ter. Here the questions are concerned with the activities of cognition and desire, the ability of the soul to know the Trinity within the limits of natural reason, the extent to which the possible intellect is active in its knowledge, the compatibility of natural necessity and freedom in the same act, the identity or non-identity of natural and meritorious acts of love, and the extent to which the external deed adds evil or goodness to the internal act of the will. The next two questions treat quite different matters; question 19 raises a precise Christological issue, namely, whether the unity of the human nature of Christ to the Word is simply the dependency of the nature assumed by the Word upon the person of the Word, while question 20 handles a matter of canonical concern, namely, whether a priest, already bound to say Mass for one person and then also bound to say Mass for someone else, discharges his duty by saying one Mass for both persons. The final question, which will be the subject of some detailed analysis in terms of textual transmission below, explores an issue in metaphysics and the philosophy