Now that I have finished two of my three major papers for the semester I have gone back to studying for exams. In the middle of a detailed series of questions on the nature of the status of the accidents in the Eucharist following the conversion (in which Scotus argues that inherence is not part of the essence of an accident, and that therefore accidents inhere only by a further addition of inherence, which leads to a twofold distinction of accidents into accidens intrinsecus adveniens and accidens extrinsecus adveniens), I came across the following quote in which the subtle doctor argues for that the Trinitarian persons are finite. This view of course as far as I can tell is the standard view; having come from an almost non-creedal (at least in the traditional sense of creed...they were quite fond of the 'no creed but the bible' line although they held numerous extra-biblical doctrines) branch of Christianity I found this fact quite surprising, but it does make sense once one thinks about it. The persons are finite in the sense that one is not the other; they themselves are the boundaries of the others.
Incidentally, In all this reading on the Eucharist I have gotten quite the dialectical experience. I started with Thomas. But in the Leonine edition the text of Thomas is accompanied by that of Cajetan's commentary, most of which is simply an attack on Scotus and Durandus. Moving to Scotus, however, one finds that his text is printed next to 16th or 17th century commentaries, who spend a lot of time attacking Cajetan and the Thomists. So it makes for exciting reading.
In any case, here is what Scotus says about the Trinity.
Ordinatio IV d. 12 q. 2 (Wadding XVII 574-5):
"...nulla enim perfectione formaliter infinita caret aliqua persona divina, quia tunc non esset simpliciter perfecta; sed quaelibet caret aliqua relatione originis; ergo nulla relatio est formaliter infinita, et hoc patet ex ratione perfectionis simpliciter, quia secundum Anselmum Monol. 15 'Est illud quod in quolibet melius est ipsum quam non ipsum' non autem potest relatio esse simpliciter nobilior suo opposito, quia relativa sunt simul natura."
translation: For a person does not lack some formally infinite perfection, because then he would not then be absolutely perfect; but whichever person does lack a relation of origin. Therefore no relation of origin is formally infinite, and this is clear from the definition of perfection unqualifiedly, because according to Anselm in chapter 15 of the Monologium "[perfection] is that which it is better to have than not to have"; relation, however, cannot be unqualifiedly more nobler than its opposite, because relatives are simultaneous in nature
