  Godfrey briefly refers to this issue in Quodlibet II, q. 2, while attempting to determine whether the essence of a creature is indifferent to existence and nonexistence. He comments that either essence is really identical with existence and differs from it (1) only conceptually or (2) intentionally, or else (3) existence is a distinct thing, i.e., the act of the essence and really distinct from it (PB 2.60). In Quodlibet IV, q. 2, he was asked to determine whether to hold that predicamental things are eternal by reason of their quiddity is also to hold that the world is eternal. In preparing his response he presents in greater detail these three different views on the relationship between essence and existence (esse). According to some they are really distinct from one another and enter into real composition with one another. But one is not separable from the other so as to be able to exist apart from it. Consequently, if a thing lacks or loses its existential being, it also lacks or loses its essential being. According to a second view they are really identical, but differ intentionally. Hence when a thing loses its existential being, its essence cannot be said to exist; but it does retain its true predicamental or essential being (esse essentiae). Finally, a third position, which Godfrey himself embraces, maintains that they are really identical and differ only conceptually. They do not enter into composition with one another. Therefore, to the extent that something enjoys essential being, to that same degree it enjoys actual existence. And, adds Godfrey, whatever is understood of one is also understood of the other (PB 2.235).