Duns Scotus defines univocal predication as follows: P is univocal provided that Px&~Px is always a contradiction, and hence P can be used in multiple lines of a syllogism. Famously, Aquinas says that no positive term can be univocally predicated of a creature and of God, while Scotus says that some can be univocally predicated, for instance "being". I suggest, however, that the disagreement could be merely verbal, due to the two philosophers using the word "univocal" differently.
For here is a way of developing Aquinas' position. When I attribute wisdom to God and when I attribute wisdom to Socrates, the truth grounds of my attribution are different but related. In the case of God, the truth ground of my attribution is the simple God, who is identical with wisdom. In the case of Socrates, the ground is Socrates' accident of wisdom inhering in Socrates. We have a ground or truthmaker heterogeneity here: the same claim is true for different reasons. If the grounds were completely different, the word "wisdom" would be equivocal. However, the grounds are not different but analogically related, and hence "wisdom" is analogical.
Now, let us plug this into Scotus' definition. "Wisdom" will be univocal in Scotus' sense if and only if it is a contradiction to suppose of x that x is wise and that x is not wise. But on Aquinas' view, as I read him, this is a contradiction. For either x is God or x is not God. If x is God, then "x is wise" and "x is not wise" are claims that are true if and only if, respectively, x is or is not identical with wisdom, and hence x cannot both be wise and non-wise. If x is not God, then "x is wise" and "x is not wise" are claims that are true if and only if, respectively, x has or does not have wisdom, and hence x cannot both be wise and non-wise. In either case, a contradiction ensues from supposing that x is wise and not wise.
The analogy thesis on my reading is about the grounds of the predication. What grounds there must be for the predication to be true differs depending on whether the subject of predication is divine. But this does not allow for a contradiction.
Consider the following predicate H: "if ___ is an animal, then it is a healthy animal, and if it is urine, then it is indicative of health, and if it is food then it is productive of health, and ..." This is meant to be an expansion of Aquinas' and Aristotle's favorite example of an analogical predicate, "is healthy". But now notice that while the grounds of "x is H" differ depending on what x is, nonetheless no x can both satisfy H and not satisfy H. That a horse is healthy and that its urine is healthy tell us different things about the horse and urine, respectively, but in the case of the horse, only one thing is said by attribution of H, and in the case of urine, only one thing is said by attribution of H.
Granted, we might expand the example and allow that there are two senses of "The horse is healthy". In the primary sense, it means that the horse is in good physical condition, while in the secondary sense, it means that if the horse were made into food, that food would be healthy. I am not aware of Aquinas allowing such a case, however. So it is quite possible that Aquinas thinks that in analogical predication, only one kind of ground is allowed for each particular subject of predication. And if so, then the predicate satisfies Scotus' definition of univocity, and can be used as the middle term in a syllogism.