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cod-du87us_jsnvu6-e165219.xml
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cod-du87us_jsnvu6-e165219.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">
<teiHeader>
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<titleStmt>
<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-e165219"><!-- l3d12prae -->
<head xml:id="jsnvu6-e165219-Hd1e101">Praeambulum</head>
<p xml:id="jsnvu6-e165219-d1e103">
<lb ed="#L" n="137"/>Sententia huius distinctionis XII.
<lb ed="#L" n="138"/>in generali & speciali.
</p>
<p xml:id="jsnvu6-e165219-d1e110">
<lb ed="#L" n="139"/>POST praedicta. Superius magister
determina<lb ed="#L" n="140" break="no"/>uit vtrum Christus possit dici creatura. Hic
de<lb ed="#L" n="141" break="no"/>terminat de defectibus qui consequuntur
natu<lb ed="#L" n="142" break="no"/>ram humanam secundum quod creata est. Et
di<lb ed="#L" n="143" break="no"/>uiditur in duas. Primo determinat de illo defectu
<lb ed="#L" n="144"/>qui est incipere esse qui communiter concomitatur omnem
<lb ed="#L" n="145"/>creaturam. Secundo de his quae videntur specialiter humanam
<lb ed="#L" n="146"/>naturam consequi ibi solet quaeri. Prima in duas. Primo
mo<lb ed="#L" n="147" break="no"/>uet quaestionem & obiicit ad vtramque partem. Secundo
de<lb ed="#L" n="148" break="no"/>terminat eam ibi, his igitur auctoritatibus. Secunda pars solet
<lb ed="#L" n="149"/>quaeri, diuiditur in tres. Primo inquirit defectum culpae,
quan<lb ed="#L" n="150" break="no"/>tum ad originem, vtrum scilicet decuit ipsum de peccatoribus
<lb ed="#L" n="151"/>carnem assumere. Secundo inquirit de effectu culpae quantum
<lb ed="#L" n="152"/>ad Christum, vtrum scilicet peccare potuisset, ibi, ideo non
in<lb ed="#L" n="153" break="no"/>uento. Tertio de defectu carnis, qui est sexus foemineus, ibi,
so<lb ed="#L" n="154" break="no"/>let quaeri. Haec est sententia & diuisio lectionis, &c.
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<p xml:id="jsnvu6-e165219-d1e147">
<lb ed="#L" n="155"/>
<!--2--> IN SPECIALI sic procedit. Et quaerit primo vtrum
<lb ed="#L" n="156"/>Christus secundum quod homo initium habuerit, an semper fuit
<lb ed="#L" n="157"/>sicut dicimus filium Dei semper fuisse, & ostendit quod incepit
<lb ed="#L" n="158"/>esse per auctoritatem, quia filius Dei acquisiuit quod aliquando
<lb ed="#L" n="159"/>non habuit, quia nondum erat homo. Ad oppositum arguitur
<lb ed="#L" n="160"/>quia dicitur quod puer ille creauit stellas: & Christus dicit de se
<!--00476.xml-->
<pb ed="#L" n="201-v"/>
<cb ed="#L" n="a"/>
<lb ed="#L" n="1"/>in Ioanne, Ego principium, qui & loquor vobis, & sic
vide<lb ed="#L" n="2" break="no"/>tur quod non incepit esse, & respondet Magister per
distin<lb ed="#L" n="3" break="no"/>ctionem, quia Christus quantum ad personam semper fuit
<lb ed="#L" n="4"/>sed quo ad naturam humanam incepit esse. Postea quaerit
<lb ed="#L" n="5"/>vtrum Christus ab alio quam ab Adam carnem assumere
po<lb ed="#L" n="6" break="no"/>tuit, & dicit quod sic, quia illa assumptio non fuit secundum
<lb ed="#L" n="7"/>naturam, sed secundum gratiam: & ideo aliam animam, &
<lb ed="#L" n="8"/>aliam carnem potuisset assumpsisse si voluisset, magis tamen
<lb ed="#L" n="9"/>decuit quod assumpserit de Adam, vt ex illo vinceretur
dia<lb ed="#L" n="10" break="no"/>bolus, per quem homo victus fuit. Postea quaerit vtrum
Chri<lb ed="#L" n="11" break="no"/>stus potuerit peccare, & arguit quod non, quia si potuisse
<lb ed="#L" n="12"/>peccare, potuisset damnari, & per consequens non esset Deus
<lb ed="#L" n="13"/>quod est inconueniens: & respondet quod persona non
po<lb ed="#L" n="14" break="no"/>tuit peccare, nec natura assumpta, vt vnita personae, sed si
<lb ed="#L" n="15"/>separata fuisset, peccare potuisset: tunc arguit ex dicto
quo<lb ed="#L" n="16" break="no"/>rundam sic, Christus habuit liberum arbitrium, ergo potuit
<lb ed="#L" n="17"/>peccare, & respondet quod hoc est friuolum, quia in angelis
<lb ed="#L" n="18"/>beatis est liberum arbitrium, & tamen peccare non possunt.
<lb ed="#L" n="19"/>Quod autem in libro Sapientiae dicitur, quod potuit
transgre<lb ed="#L" n="20" break="no"/>di, & non est transgressus, & facere mala, & non fecit: dicit
Ma<lb ed="#L" n="21" break="no"/>gister quod affirmatiua intelligitur de membris, & negatius
<lb ed="#L" n="22"/>de capite. Vitimo quaerit, vtrum Christus potuit assumere
<lb ed="#L" n="23"/>naturam humanam in sexu muliebri, & respondet quod sic,
<lb ed="#L" n="24"/>sed magis decuit quod assumeret eam in sexu virili, & de
mu<lb ed="#L" n="25" break="no"/>liere, vt vterque sexus concurreret ad nostram liberationem
<lb ed="#L" n="26"/>Et in hoc terminatur, &c.
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