Gary,
I suspect you are right about the copying. Other passages in his work are derivative, & he borrowed freely from Burchard of Worms when writing about the sacraments.
Tom Izbicki

From: "Gary Macy" <[log in to unmask]>
To: [log in to unmask]
Sent: Thursday, January 5, 2012 9:02:22 AM
Subject: Re: [M-R] The adverb essentialiter

medieval-religion: Scholarly discussions of medieval religion and culture

What an interesting discussion; I am sorry to join in so late. I agree
with Gyorg about the meaning of the passage and I am fairly certain that
Rufinus is copying an earlier theologian here. I will track down the
source (which should give some context) as soon as I return back to my
files.

Gary Macy
John Nobili, S.J. Professor of Theology
Chair
Religious Studies Department
Santa Clara University
500 El Camino Real
Santa Clara, CA 95053-0335
408-554-2357
[log in to unmask]

>>> Thomas Izbicki <[log in to unmask]> 01/05/12 4:03 AM >>>
medieval-religion: Scholarly discussions of medieval religion and
culture

George,
Yes, I think no. 2 is a statement of concomitance, the presence of the
whole Christ in each species of the Eucharist.
Tom Izbicki

----- Original Message -----

From: "Gyorgy Gereby" <[log in to unmask]>
To: [log in to unmask]
Sent: Thursday, January 5, 2012 3:41:31 AM
Subject: Re: [M-R] The adverb essentialiter

medieval-religion: Scholarly discussions of medieval religion and
culture Dear Tom,

thanks for the interesting texts. I'll offer paraphrases :

1. One kind of unity is the natural unity by which we are one with
Christ, and another, different unity by which Christ is one with the
Father.
Meaning: we share a common human nature with Christ (we are humans, He
is - also - human), and this is a unity of nature ( natura ), that is,
the unity of the species, while the unity of Christ with the Father is a
supernatural unity. Of this supernatural unity there is no parallel in
nature, as Gregory Nazianzen would have it (Or. Theol. 2, 3)

2. It is much more difficult, indeed. I take it to mean:
Wherever there is a part of that material body (the bread), that is, of
that species (the bread) in which the body (of Christ) is concealed that
(piece of material bread) is as a whole essentially the body of Christ.
Meaning: a material body is divisible (by definition), and indeed, the
host is divisible. If you would break it, and it has already been
transformed into the body of Christ, any part of it would be a complete
part of Christ (one can not "break" the body of Christ by breaking the
transformed host, even is as a host it can be broken).

Does it make sense?

Best,

George

On 5 January 2012 00:49, Thomas Izbicki < [log in to unmask] >
wrote:

medieval-religion: Scholarly discussions of medieval religion and
culture

George,
Here are two passages. The second one, on the Eucharist, interests me
even more.

Tom

Rufinus, Summa decretorum , p. 560, “Alia enim essentialiter naturalis
unitas est, qua nos sumus unum cum Christo; et alia, qua Christus est
unum cum patre.” Rufinus, Summa decretorum , 557, “ Ubi pars est
corporis , id est illius specie, in qua latet corpus, est totum
essentialiter ipsum corpus Christi….

From: "Gyorgy Gereby" < [log in to unmask] >
To: [log in to unmask]
Sent: Wednesday, January 4, 2012 10:01:18 AM

Subject: Re: [M-R] The adverb essentialiter

medieval-religion: Scholarly discussions of medieval religion and
culture Dear Tom,

are you sure the text is like this:

"He wrote that humanity was united essentialiter with Jesus' humanity ."
?
(What is the Latin phrasing?)

If yes, I think the text means that the humanity of Jesus was of the the
same essence, as humanity as a species - that is, the humanity of Jesus
includes the whole human species (not all individuals individually, but
the species, and thereby extends to all humans). Therefore not only one
single humanity was redeemed, but the whole of the human race, by the
"human race" (humana species) being united not accidentally (that is,
not in a haphazard way), but essentially to Jesus' individual humanity.

Therefore, I think, the technical term essentialiter is important.

I hope it helps.

Best,

George

On 4 January 2012 15:25, Thomas Izbicki < [log in to unmask] >
wrote:

<blockquote>
medieval-religion: Scholarly discussions of medieval religion canonist Rufinus. He wrote that humanity was united essentialiter with
Jesus' humanity. I have been trying to decide whether I am missing
something in the translation of this into the paper I am writing. Has
anyone run into a technical usage of the adverb? Rufinus did not try to
define it.
Tom Izbicki
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György Geréby CSc (PhD)
associate professor
head, Mediaeval Studies Department
Central European University

Budapest V
Nador u 9
H-1051 Hungary

Phone/fax: + 36.1.3412634
Mobile: +36.30.9969874
Skype: ggereby4

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