董思高從神自我啟示的名「我是那我所是」，建立「單義」的概念，從單義再發展出超驗學科的觀點，使形上學在學科的從事過程，得以作為認識神的知識之概念基礎。董思高同時也秉持法蘭西斯修會的神學精神，高舉神的全知、全能和以基督為中心的救恩，強調形上學無法提供給人永恆救恩之路，必須轉向神學，以智性認識神的啟示和神所設立的救恩次序，在意志的自由抉擇發出對神的信與愛，才完成神學之所以是神學的性質。因而，神學是實踐性的，引導人在神的自我傳通的知識上長進，以至於可以認識神是善，是生命終極的目標，而願意與之建立關係、愛善本身。這是人的理性意志最純粹、完全的行動。董思高因而強調，神學從來不是智性知識的建置。自由意志與愛成為董思高神哲學思想的關鍵議題。

Duns Scotus built the concept of univocal of being from God’s self revelation: Ego sum qui sum. And from there he developed the perspective of transcendental science, so that metaphysical could be the conceptual foundation of knowledge of God in the constitutive process of science. At the same time Duns Scotus was consistent with the theological tradition of Franciscans, emphasized God’s omniscience, omnipotence and christocentrical soteriology. Metaphysics could not afford the way to eternal salvation. It should be from the way of theology, from belief. For Duns Scotus theology is practice. It should have the chracter to induct people’s intellect to know that God is Good and He is the ultimate goal of our life, so that one would make his decision from his free will to love God and to follow His arrangement of soteriological order. To love God, Good itself, is the perfect action of free will. Duns Scotus claimed, theology never be a pure intellectual science. The issue of caritas and free will became the crucial points of his thought.