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cod-ve09v3_kzz7yh-g02724.xml
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cod-ve09v3_kzz7yh-g02724.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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<title>Praeambulum</title>
<author ref="#RicardusDeMediavilla">Ricardus de Mediavilla</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="2023-09-04">September 04, 2023</date>
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<witness xml:id="V" n="cod-ve09v3">Venice, 1509, v. 3</witness>
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<text xml:lang="la">
<front>
<div xml:id="starts-on">
<pb ed="#V" n="5-r"/>
<cb ed="#V" n="a"/>
</div>
</front>
<body>
<div xml:id="kzz7yh-g02724"><!-- l3d2prae -->
<head xml:id="kzz7yh-g02724-Hd1e101">Praeambulum</head>
<!--<p xml:id="kzz7yh-g02724-d1e103">
<lb ed="#V" n="53"/>¶ Quare totam humanam naturam accepit: et
<lb ed="#V" n="54"/>quid nomine humanitatis vel humane
natu<lb ed="#V" n="55" break="no"/>re intellligendum sit. Distin. II.
<lb ed="#V" n="56"/>Rquia in homine tota
hu<lb ed="#V" n="57" break="no"/>mana natura
<lb ed="#V" n="58"/>svitio corrupta erat: totam assumpsit id est
<lb ed="#V" n="59"/>Ilainam et carnem: vt totam curaret et
san<lb ed="#V" n="60" break="no"/>ctificaret. Quod autem humane nature
fi<lb ed="#V" n="61" break="no"/>ue humanitatis vocabulo anima et caro
intelligi<lb ed="#V" n="62" break="no"/>debeant: aperte docet Hierony. in expositione
<lb ed="#V" n="63"/>catholice fidei dicens. Sic confitemur in
chri<lb ed="#V" n="64" break="no"/>sto vnam filii esse personam: vt dicamus duas
per<lb ed="#V" n="65" break="no"/>fectas et integras esse substantias id est deitatis et bu¬
<!-\-00018.xml-\->
<cb ed="#V" n="b"/>
<lb ed="#V" n="66"/>manitatis: que ex anima continetur et corpore. Ecce
<lb ed="#V" n="67"/>aperte ostendit humanitatis nomine animam et
cor<lb ed="#V" n="68" break="no"/>pus intelligi: que duo assumpsisse dei filius
in<lb ed="#V" n="69" break="no"/>telligitur vbi hominem siue humanitatem vel
huma<lb ed="#V" n="70" break="no"/>nam naturam accepisse legitur. Errant ergo qui
<lb ed="#V" n="71"/>nomine humanitatis non substantiam: sed
proprieta<lb ed="#V" n="72" break="no"/>tem quandam a qua homo nominatur significari
con<lb ed="#V" n="73" break="no"/>tendunt vbicumque humanitas christi memoratur. Ait
<lb ed="#V" n="74"/>enim Ioannes damascenus. Sciendum quidem est
<lb ed="#V" n="75"/>quod deitatis et humanitatis nomen substantiarum
<lb ed="#V" n="76"/>scilicet naturarum est representantium. Natura enim non sic
<lb ed="#V" n="77"/>accipitur in christo: vt cum dicitur vna natura esse
<lb ed="#V" n="78"/>omnium hominum quod euidenter idem Ioannes
osten<lb ed="#V" n="79" break="no"/>dit diffcrentem rationem dicti assignans: cum
na<lb ed="#V" n="80" break="no"/>tura humana in christo nominatur: et cum vna dici
<lb ed="#V" n="81"/>tur natura omnium hominum. Ait enim. Cum vnam
<lb ed="#V" n="82"/>hominum naturam dicimus sciendum est quod non
con<lb ed="#V" n="83" break="no"/>siderantes ad anime et corporis rationem hoc
di<lb ed="#V" n="84" break="no"/>cimus. Impossibile enim est vnius nature dicere
<lb ed="#V" n="85"/>domini corpus et animam ad inuicem comparata.
<lb ed="#V" n="86"/>Sed quia plurime persone hominum sunt: omnes
<lb ed="#V" n="87"/>autem eandem suscipiunt rationem nature: omnes
<lb ed="#V" n="88"/>enim ex anima et corpore compositi sunt et omnes
natu<lb ed="#V" n="89" break="no"/>ras anime participant: et substantiam corporis
possi<lb ed="#V" n="90" break="no"/>dent: communem speciem plurimarum et differentium
<lb ed="#V" n="91"/>personarum vnam naturam dicimus vniuscuiusque scilicet
<lb ed="#V" n="92"/>persone duas naturas habentis: et in duabus
per<lb ed="#V" n="93" break="no"/>fecte naturis anime scilicet et corporis existentis. In
do<lb ed="#V" n="94" break="no"/>mino autem Iesu christo non est communem
specien<lb ed="#V" n="95" break="no"/>accipere: neque enim factus est nec est: nec aliquam
<lb ed="#V" n="96"/>do fiet alius. Sed christus ex deitate et
huma<lb ed="#V" n="97" break="no"/>nitate est: in deitateque et humanitate deus
fa<lb ed="#V" n="98" break="no"/>ctus est idem et homo perfectus. Totam ergo
bo<lb ed="#V" n="99" break="no"/>minis naturam id est animam et carnem et horum
proprie<lb ed="#V" n="100" break="no"/>tates siue accidentia assumpsit deus: non carnem
<lb ed="#V" n="101"/>sine anima nec animam sine ratione: vt heretici
volue<lb ed="#V" n="102" break="no"/>runt: sed et carnem et animam cum sensibus suis. Unde
<lb ed="#V" n="103"/>Ioannes damasce. ait. Omnia que in natura
no<lb ed="#V" n="104" break="no"/>stra plantauit deus: verbum assumpsit scilicet corpus
<lb ed="#V" n="105"/>et animam intellectualem et horum idiomata. Totus
<lb ed="#V" n="106"/>enim totum assumpsit me: vt toti mihi salutem
gra<lb ed="#V" n="107" break="no"/>tificet. Quod enim inassumptibile est: incurabile est.
</p>
<p xml:id="kzz7yh-g02724-d1e229">
<lb ed="#V" n="108"/>¶ De vnione verbi et carnis mediante anima.
<lb ed="#V" n="109"/>Assumsit ergo dei filius camem
<lb ed="#V" n="110"/>t animam: sed carnem
<lb ed="#V" n="111"/>mediante anima: vnitum est carni per medium
intel<lb ed="#V" n="112" break="no"/>lectum verbum dei. Tante enim subtilitatis atque
<lb ed="#V" n="113"/>simplicitatis est diuina essentia: vt corpori de
lie<lb ed="#V" n="114" break="no"/>moterre formato vniri non congruerit: nisi
me<lb ed="#V" n="115" break="no"/>diante rationali essentia. Illa autem vnio
inexpli<lb ed="#V" n="116" break="no"/>cabilis est adeo vt etiam Ioannes ab vtero
san<lb ed="#V" n="117" break="no"/>ctificatus: se non esse dignum fateatur soluere
<lb ed="#V" n="118"/>corrigiam calciamenti Iesu: quia illius vnionis
<lb ed="#V" n="119"/>modum inuestigare: aliisque explicare non erat
suf<lb ed="#V" n="120" break="no"/>ficiens. Non sunt ergo audiendi: qui non verum
<lb ed="#V" n="121"/>bominem filium dei suscepisse dicunt: neque na¬
<!-\-00019.xml-\->
<pb ed="#V" n="5-r"/>
<cb ed="#V" n="a"/>
<lb ed="#V" n="1"/>tum de femina: sed falsam carnem et
imaginem<lb ed="#V" n="2" break="no"/>corporis simulatam ostendisse videntibus.
In<lb ed="#V" n="3" break="no"/>quem errorem prorumpunt: quia timent quod fieri
<lb ed="#V" n="4"/>uon possit: scilicet ne humana carne veritas et
<lb ed="#V" n="5"/>substantia dei inquinetur: et tamen predicant istum
<lb ed="#V" n="6"/>visibilem solem radios suos per omues feces
spar<lb ed="#V" n="7" break="no"/>gere: et eos mundos et finceros seruare. Si ergo
<lb ed="#V" n="8"/>visibilia munda visibilibus immundis
contingi<lb ed="#V" n="9" break="no"/>possunt et non coinquinari quanto magis
incom<lb ed="#V" n="10" break="no"/>mutabilis et inuisibilis veritas per spiritum animam: et
<lb ed="#V" n="11"/>per animam corpus suscipiens: totum hominem fine sui
<lb ed="#V" n="12"/>commutatione assumpsit: et ab omnibus infirmi
<lb ed="#V" n="13"/>tatibus liberauit. Ecce hic dicit dei sapientiam
<lb ed="#V" n="14"/>per spiritum assumpfisse animam: et per animam
cor<lb ed="#V" n="15" break="no"/>pus. Spiritus enim sanctus pars anime
supe<lb ed="#V" n="16" break="no"/>rior: et maiori similitudine deo propinquat quam
<lb ed="#V" n="17"/>anima: scilicet ipsa eadem secundum inferiorem partem: et
<lb ed="#V" n="18"/>anima magis quam corpus: et ideo non
incongrue<lb ed="#V" n="19" break="no"/>anima dicitur assumpta per spiritum: et corpus per animam.
</p>
<p xml:id="kzz7yh-g02724-d1e310">
<lb ed="#V" n="20"/>¶ Quod verbum simul assumpsit carnem et animam: neque
<lb ed="#V" n="21"/>caro prius est concepta quam assumpta.
<lb ed="#V" n="22"/>Si autem queritur. vtrum verbum
<lb ed="#V" n="23"/>carnem simul
<lb ed="#V" n="24"/>et animam assumpserit an prius animam quam
car<lb ed="#V" n="25" break="no"/>nem: vel carnem quam animam: et vtrum caro illa prius
<lb ed="#V" n="26"/>fuerit in vtero virginis concepta: et postea
assun<lb ed="#V" n="27" break="no"/>pta. Uerissime et absque vlla ambiguitate
dici<lb ed="#V" n="28" break="no"/>tur: quia ex quo deus hominem assumpsit: totum
<lb ed="#V" n="29"/>assumpsit simulque sibi vniuit animam et carnem:
<lb ed="#V" n="30"/>nec caro prius fuit concepta: et postmodum assum
<lb ed="#V" n="31"/>pta: sed in conceptione assumpta: et in
assumptio<lb ed="#V" n="32" break="no"/>ne concepta. Unde Aug. in libro de fide ad
pe<lb ed="#V" n="33" break="no"/>trum. Firmissime tene: et nullatenus dubites
<lb ed="#V" n="34"/>non carnem christi sine diuinitate conceptam
<lb ed="#V" n="35"/>in vtero virginis priusquam susciperetur a verbo:
<lb ed="#V" n="36"/>sed ipsum verbum deum sue carnis acceptione
<lb ed="#V" n="37"/>conceptum: ipsamque carnem verbi incarnatione
<lb ed="#V" n="38"/>conceptam. Idem in lib. de trinitate. Non esset dei
<lb ed="#V" n="39"/>hominumque mediator nisi esset idem deus: idem
<lb ed="#V" n="40"/>homo in vtroque vnus et verus: quam seruilem
for<lb ed="#V" n="41" break="no"/>mam a solo filio susceptam: tota trinitas cuius
<lb ed="#V" n="42"/>vna est voluntas et operatio fecit. Non autem in
<lb ed="#V" n="43"/>vtero virginis prius caro suscepta est: et postmo
<lb ed="#V" n="44"/>dum diuinitas venit in carnem: sed mox vt
ver<lb ed="#V" n="45" break="no"/>bum venit in vterus: seruata veritate proprie
na<lb ed="#V" n="46" break="no"/>ture factum est caro et perfectus homo: et in
veri<lb ed="#V" n="47" break="no"/>tate carnis et anime natus est. De hoc etiam
<lb ed="#V" n="48"/>Gregorius in moralibus ait. Angelo
nuncian<lb ed="#V" n="49" break="no"/>te et spiritum adueniente: mox verbum in vtero:
<lb ed="#V" n="50"/>mox intra vterum verbum caro.
</p>-->
<p xml:id="kzz7yh-g02724-d1e106">
<lb ed="#V" n="51"/>ET quia in homine tota humana
natu<lb ed="#V" n="52" break="no"/>ra etc. Superius determinauit
<lb ed="#V" n="53"/>Magister de persona naturam humanam
assumen<lb ed="#V" n="54" break="no"/>te. hic determinat de modo assumendi. et
diuidi<lb ed="#V" n="55" break="no"/>tur in partes duas.
</p>
<p xml:id="kzz7yh-g02724-d1e391">
¶ Primo ostendit
Magi<lb ed="#V" n="56" break="no"/>ster: quid est assumptum.
</p>
<p xml:id="kzz7yh-g02724-d1e397">
¶ Secundo quo ordine est
assum<lb ed="#V" n="57" break="no"/>ptum ibi. Assumpsit igitur. Prima in duas.
</p>
<p xml:id="kzz7yh-g02724-d1e402">
¶ Primo
<!--00019.xml-->
<cb ed="#V" n="b"/>
<lb ed="#V" n="58"/>ostendit totam naturam humanam esse assumptam.
</p>
<p xml:id="kzz7yh-g02724-d1e411">
¶
Se<lb ed="#V" n="59" break="no"/>cundo remouet quandam opinionem erroneam. ibi. Errant
<lb ed="#V" n="60"/>igitur. Illa pars que ibi incipit. Assumpsit igitur.
Di<lb ed="#V" n="61" break="no"/>uiditur in partes duas.
</p>
<p xml:id="kzz7yh-g02724-d1e420">
¶ Primo ostendit magister quo
<lb ed="#V" n="62"/>ordine animam et carnem assumpsit. Secundo ostendit quod
il<lb ed="#V" n="63" break="no"/>la simul assumpsit. ibi. Si autem queritur.
</p>
<p xml:id="kzz7yh-g02724-d1e427">
<lb ed="#V" n="64"/>CIrca hanc distinctionem queritur
prin<lb ed="#V" n="65" break="no"/>cipaliter de duobus.
</p>
<p xml:id="kzz7yh-g02724-d1e434">
¶ Primo de
<lb ed="#V" n="66"/>natura assumpta.
</p>
<p xml:id="kzz7yh-g02724-d1e440">
¶ Secundo de ordine
assu<lb ed="#V" n="67" break="no"/>mendi.
</p>
</div>
</body>
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