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medieval-religion: Scholarly discussions of medieval religion and culture Before assuming any 'tinkering with the text' in Sap 18, 14-15, it would be good to see what various Vetus Latina versions of these verses might read. Someone with access to the Brepols VL database or critical editions of the Septuagint or Vulgate might find some alternate readings there closer to this reading of the text. Again, Roman liturgical texts often preserve a pre-Vulgate Latin version of the Bible. Though one cannot be certain, it's unlikely that the links with the Wisdom texts and the gospel are not by design. The Communion verse also makes sense as a link to the gospel, reflecting a tradition (from one of the apocryphal gospels?) that the Flight into Egypt and the subsequent slaughter of the Innocents followed shortly after the Presentation in the Temple. Matthew 2 is of course the focal point of two principal celebrations (Innocents and Magi/Epiphany) that frame this Sunday. The Advent/Christmas cycle has a variegated liturgical history. Parsch (et al) argue that its real focus was originally eschatological, and only in the medieval period did it increasingly take on elements relating to the physical birth of Jesus. This reflected a growing interest in the 'historical' elements of the life of the human Jesus that is even stronger in popular piety. Some of the curious mix of texts in the Mass and the Office reflect this evolution. Stan Metheny ----- Original Message ----- From: Bill East To: [log in to unmask] Sent: Thursday, June 30, 2005 8:47 AM Subject: [M-R] Offertorium - 11 The Introit for the Sunday within the Octave of Christmas begins with a passage from the Book of Wisdom (18:14-15) Dum medium silentium tenerent omnia, et nox in suo cursu medium iter haberet, omnipotens sermo tuus, Domine, de caelis a regalibus sedibus venit. This involves some tinkering with the text, for my Vulgate reads: Cum enim quietum silentium contineret omnia . . . The psalm verse is 92:1, the same as that for the Second Mass of Christmas Day: Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem, et praecinxit se. The Alleluia repeats this verse with a slight expansion: Dominus regnavit, decorem induit: induit Dominus fortitudines, et praecinxit se virtute. The Offertorium is also from psalm 92, verses 1-2, and again this is the same as for the Second Mass of Christmas Day. Here it is the Communio which would appear to be on a different mailing list, for this is from Matthew 2:20 Tolle puerum, et matrem eius, et vade in terram Israel: defuncti sunt enim, qui quaerebant animam pueri. The reference to the Mother of Jesus may be connected with the Gradual, which is from Psalm 44, a psalm often associated with Mary, verses 3 and 2: Speciosus forma prae filiis hominum: diffusa est gratia in labiis tuis. Eructavit cor meum verbum bonum, dico ego opera mea regi: lingua mea calamus scribae, velociter scribentis. The Gospel for the day mentions Mary, for it relates the Presentation in the Temple (Luke 2:33-40). One wonders if the mention of Wisdom at the end of the passage may have prompted the selection of the Introit from that book: 'et confortabatur, plenus sapientia: et gratia Dei erat in illo.' There is also a link between the Offertorium (parata sedes tua, Deus) and the Introit (a regalibus sedibus venit). Once again though I fail to see any link betwen the Offertorium and the Communio. Bill ********************************************************************** To join the list, send the message: join medieval-religion YOUR NAME to: [log in to unmask] To send a message to the list, address it to: [log in to unmask] To leave the list, send the message: leave medieval-religion to: [log in to unmask] In order to report problems or to contact the list's owners, write to: [log in to unmask] For further information, visit our web site: http://www.jiscmail.ac.uk/lists/medieval-religion.html