  In presenting Henry’s theory of intentional distinction Godfrey traces this back in large measure to what he regards as an incorrect interpretation of Avicenna’s notion of nature or essence when it is considered simply in itself or “absolutely” rather than as existing in the mind or in an individual entity. As Godfrey explains in his later Quodlibet VIII, q. 3, according to Henry’s position real being is divided into essential being (esse essentiae) and existential being (esse existentiae). A thing possesses essential being from eternity insofar as it corresponds to its appropriate exemplar idea within the divine intellect. Because of this it is a true or real quiddity or essence from eternity and falls into its appropriate predicament even though it is not an actual existent. Existing entities receive actual existence only in the course of time when the divine will intervenes to cause this. Within an actually existing being, therefore, its essence and existence are not really distinct. But Henry denies that they are identical. They are “intentionally” distinct (Wippel, 1981, 67–79; Marrone, 2001, 39–52; Porro, 1996, 211–53). Godfrey rejects Henry’s new and intermediary kind of distinction out of hand. A distinction must either be real or purely conceptual. Accordingly, in Quodlibet III, q. 1 he argues at length against Henry’s application of the intentional distinction to essence and existence (Wippel, 1981), 85–88.