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cod-du87us_jsnvu6-e156654.xml
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cod-du87us_jsnvu6-e156654.xml
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<?xml version="1.0" encoding="UTF-8"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://relaxng.org/ns/structure/1.0"?><?xml-model href="https://raw.githubusercontent.com/lombardpress/lombardpress-schema/1.0.0/src/out/diplomatic.rng" type="application/xml" schematypens="http://purl.oclc.org/dsdl/schematron"?><TEI xmlns="http://www.tei-c.org/ns/1.0">
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<title>Praeambulum</title>
<author ref="#Durandus">Durandus</author>
<respStmt>
<name ref="#jeffreycwitt">Jeffrey C. Witt</name>
<resp>Transcription Editor</resp>
<resp>TEI Encoder</resp>
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<edition n="0.0.0-dev">
<title>Praeambulum</title>
<date when="2023-08-20">August 20, 2023</date>
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<witness xml:id="L" n="cod-du87us">Lyon 1563</witness>
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<body>
<div xml:id="jsnvu6-e156654"><!-- l3d5prae -->
<head xml:id="jsnvu6-e156654-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-e156654-d1e103">
<lb ed="#L" n="65"/>Sententia huius distinctionis v. in
<lb ed="#L" n="66"/>generali & speciali.
</p>
<p xml:id="jsnvu6-e156654-d1e110">
<lb ed="#L" n="67"/>RAITYTI a inquin oporier Sopernius derur.
<lb ed="#L" n="68"/>minauit Magister, quid sit assumens, & quid as
<lb ed="#L" n="69"/>sumptum. Hic vero determinat de vtroque simul,
<lb ed="#L" n="70"/>vtrum assumens & assumptum habeant
ratio<lb ed="#L" n="71" break="no"/>Qnem naturae, an personae. Et diuiditur in tres,
<lb ed="#L" n="72"/>Primo mouet quaestionem. Secundo soluit ibi, haec quaestio
<lb ed="#L" n="73"/>siue inquirendi ratio. Tertio determinat quasdam incidenter
<lb ed="#L" n="74"/>dubitationes ibi, Sed quaeritur vtrum diuina persona. Secunda
<lb ed="#L" n="75"/>istarum haec inquisitio diuiditur in duas. Primo quaestionem
<lb ed="#L" n="76"/>determinat, quantum ad illud quod habet facultatem &
ma<lb ed="#L" n="77" break="no"/>nifestam veritatem. Secundo quantum ad aliud quod habet diffi
<lb ed="#L" n="78"/>cultatem, & est in quaestione magnum dubium: de quarto vero
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<lb ed="#L" n="79"/>quaestionis haec secunda habet duas. Primo opponit per
ratio<lb ed="#L" n="80" break="no"/>nem ad vtramque partem dubitationis. Secundo soluit, &
so<lb ed="#L" n="81" break="no"/>lutionem confirmat, ibi, Non autem omnis mendacij.
Terti<lb ed="#L" n="82" break="no"/>pars ibi, Sed quaeritur, vbi mouet quasdam quaestiones circa
<lb ed="#L" n="83"/>praedicta, diuiditur in duas. Primo mouet quaestiones. prime
<lb ed="#L" n="84"/>quantum ad hoc quod dicit naturam assumpsisse naturam.
Se<lb ed="#L" n="85" break="no"/>cundo quantum ad hoc quod dicit personam non esse
assum<lb ed="#L" n="86" break="no"/>ptam, ideo vero non homo hominis personam. Prima diuiditur
<lb ed="#L" n="87"/>in duas, secundum duas quaestiones quas mouet, & soluit ibi,
<lb ed="#L" n="88"/>Si autem diuina natura. Secunda vero ibi, Ideo vero persona
<lb ed="#L" n="89"/>in qua mouet dubitationes circa secundum dictum diuiditur in
<lb ed="#L" n="90"/>duas. Primo ostendit veritatem. Secundo arguit dupliciter in
<lb ed="#L" n="91"/>contrarium, & soluit ibi, hic autem a quibusdam. Haec est
sen<lb ed="#L" n="92" break="no"/>tentia & diuisio lectionis in generali.
</p>
<p xml:id="jsnvu6-e156654-d1e173">
<lb ed="#L" n="93"/>
<!--2--> In speciali sic procedit. Primo quaeritur vtrum persona
as<lb ed="#L" n="94" break="no"/>sumpserit personam, vel persona naturam, vel natura naturam
<lb ed="#L" n="95"/>vel natura personam? & vtrum ita conuenienter possit dici
di<lb ed="#L" n="96" break="no"/>uina natura incarnata, sicut dicitur deus incarnatus. Et respon
<lb ed="#L" n="97"/>det quod in istis quaest. aliquid est clarum, aliquid dubium. Clarum
<lb ed="#L" n="98"/>& certum est quod nec natura personam, nec persona personam, sed
<lb ed="#L" n="99"/>persona naturam assumpsit: quod probat per auctoritates Aug. De
<lb ed="#L" n="100"/>quarto vero quaestionis articulo, scilicet vtrum natura naturan
<lb ed="#L" n="101"/>assumpserit, ponit auctoritates ad vtramque partem. Et prime
<lb ed="#L" n="102"/>quod natura non assumpsit naturam. Et secundo in contrarium,
<lb ed="#L" n="103"/>scilicet quod natura assumpsit naturam. Et tertio ponit alias
au<lb ed="#L" n="104" break="no"/>ctoritates, quae dicunt personam assumpsisse naturam, & naturam
<lb ed="#L" n="105"/>diuinam esse vnitam naturae humanae, & eam assumpsisse.
Ma<lb ed="#L" n="106" break="no"/>gister autem concordat in hanc vltimam sententiam: &
confir<lb ed="#L" n="107" break="no"/>mat eam ex verbis Damasc. quae patent in litera. Tunc quaerit
<lb ed="#L" n="108"/>vtrum diuina natura, ex quo est carni vnita, debeat dici caro fa
<lb ed="#L" n="109"/>cta, sicut dicitur incarnata. Et dicit quod non, ne per talem locu
<lb ed="#L" n="110"/>tionem intelligatur conuertibilitas vnius naturae in aliam: vnde
<lb ed="#L" n="111"/>melius est talem locutionem tacere, vel negare, quam asserere.
<lb ed="#L" n="112"/>Postea quaerit ex quo diuina natura assumpsit naturam
huma<lb ed="#L" n="113" break="no"/>nam, vtrum debeat dici facta homo, sicut filius dei dicitur factus
<lb ed="#L" n="114"/>homo. Et dicit quod non, quia filius assumpsit naturam hominis in
<lb ed="#L" n="115"/>vnitatem suae personae: sed natura diuina non assumpsit naturam
<lb ed="#L" n="116"/>humanam in vnitatem naturae. Ideo vero filius non assumpsit
<lb ed="#L" n="117"/>personam, quia caro & anima quam assumpsit, non fuerunt prius
<lb ed="#L" n="118"/>vnita inter se ad constituendum propriam personam, quam
fue<lb ed="#L" n="119" break="no"/>rint verbo vnita. Item arguit quod anima cum fit rationalis
natu<lb ed="#L" n="120" break="no"/>rae indiuidua substantia est persona, ergo filius dei assumendo
<lb ed="#L" n="121"/>animam, assumpsit personam, respondet qo anima separata est
<lb ed="#L" n="122"/>persona, non autem coniuncta quomodo fuit assumpta. Et in
<lb ed="#L" n="123"/>hoc male dicit, quia nec separata, nec coniuncta est persona,
<lb ed="#L" n="124"/>quum non sit completa substantia. In fine addit plures
aucto<lb ed="#L" n="125" break="no"/>rirates: quae dicunt quod filius dei assumpsit hominem. Et sic
<lb ed="#L" n="126"/>videtur assumpsisse personam. Et respondet quod nomine
ho<lb ed="#L" n="127" break="no"/>minis intelligitur natura humana, vt sit sensus, assumpsit
ho<lb ed="#L" n="128" break="no"/>minem, id est, naturam humanam.
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