The latest non-fiction book I've been reading is Radical Orthodoxy: A Critical Introduction by Steven Shakespeare. Here's a little from the beginning, about Duns Scotus (pp. 10-11) .......
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[...] Perhaps more significant still for Radical Orthodoxy is the belief that the seeds of secular decadence are sown by developments within Christian theology itself. The key villain of the piece is Duns Scotus, a medieval Franciscan theologian who died in the early fourteenth century. Scotus is accused of playing a major part in the breakdown of the 'analogical' world-view associated particularly with Thomas Aquinas (c. 1225-74). According to Aquinas, analogy was a way of talking about God which offered a middle way between two extremes. One extreme was univocal language, which assumed that words were used in exactly the same way when applied to God as they were when applied to anything else. This meant that God could only ever be different in degree (bigger and better) rather than different in kind from us and from the world. The other extreme was equivocal language, which held that words used of God meant something entirely different to their ordinary meaning. On this view, God was a blank, so utterly other to us that anything we said about God was empty and meaningless - hardly a promising prospect for for religious practice!
Analogy tried to avoid these dead ends by saying that some language (like 'God is love' or 'God is truth') could be properly used of God, as God was the source and perfect end of such qualities. However, there was still a high degree of unknowing in this account, as we could not tell exactly how such words and expressions applied to God.
Ideas of analogy can be involved and sophisticated. But the important thing to hold onto is that they try to keep open a possibility for true speech about God which doesn't either reduce God to being just one more thing (however exalted) among many in the universe, or make God into a black hole eternally irrelevant to us.
Duns Scotus is blamed with distorting this authentically Christian understanding of God and truth, because he said that 'being' is a univocal concept. In other words, there is no difference between the way in which God 'is' and the way in which a person or anything else 'is'. To be is the same thing in each case. God is different from us because of the infinite nature of his power. But this has just the consequences which analogy tried to guard against. It makes God the same kind of being as us, just (infinitely) bigger and better. The irony is that Duns Scotus' univocal view doesn't make God any closer to us, because to preserve God's uniqueness, he has to emphasize God's exalted difference from all creatures. God becomes almost identified with pure power.
A further consequence is that, as God is no longer related to us by a living chain of analogy, God becomes ever more hidden and dark to us. God retreats into the heavens, exercising his will from afar. And God's will becomes the arbitrary exercise of power. It has no inner relationship to human worth and fulfillment. God becomes the Law, imposed upon an essentially Godless world.
This account of Duns Scotus is highly controversial ....
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For those interested in this topic, I also came across a discussion between John Milbank and Robert Sweetman - "Univocity, Analogy and the Mystery of Being According to John Duns Scotus"
