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medieval-religion: Scholarly discussions of medieval religion and culture Yes, in the MR prior to 1970, this Tract was used on the Monday, Wednesday and Friday of each week till the Monday in Holy Week, with the exception of the Wednesday in Ember Week. Stan Metheny ----- Original Message ----- From: "Hal Cain" <[log in to unmask]> To: <[log in to unmask]> Sent: Tuesday, July 12, 2005 8:18 AM Subject: Re: [M-R] Offertorium – 21 medieval-religion: Scholarly discussions of medieval religion and culture Bill East wrote: > The Tract is Psalm 102:10 and Psalm 78:8-9 > > Domine, non secundum peccata nostra quae fecimus nos: neque secundum > iniquitates nostras retribuas nobis. > Domine, ne memineris iniquitatum nostrarum antiquarum: cito anticipent > nos misericordiae tuae, quia pauperes facti sumus nimis. > > The rubric here stipulates: Hic genuflectitur. Why we should genuflect > at this point is not obvious; it is not usual to genuflect during the > Tract. Perhaps it is on account of the invocation of God’s Name, which > occurs in the following verse: > > Adjuva nos, Deus salutaris noster: et propter gloriam nominis tui, > Domine, libera nos: et propitius est peccatis nostris, propter nomen > tuum. I suspect that "genuflectitur" was originally intended to mean kneeling, rather than just what we think of now, i.e. on one knee. I always supposed that it occurred because Lent, as a time of prayer and penance, is fittingly marked by a more humble attitude, physical as well as mental. I wouldn't be surprised to hear that the rubric is as traditional as the text itself; can anyone shed any light? Most of my liturgy books being in boxes, I can't check (till I'm back at work tomorrow): but isn't this tract reprised every Monday, Wednesday and Friday of Lent? That, if I remember correctly (probably from reading of Adrian Fortescue, many a year ago) is a remnant of the ancient liturgical structure in which Mass was celebrated on weekdays of lent only on Mondays, Wednesdays and Fridays. > The Communio (psalm 1:2-3) stands apart from the other chants in that > it is not a cry for help, but rather a quiet meditation on God’s law: > > Qui meditabitur in lege Domine die ac nocte, dabit fructum suum in > tempore suo. > > This is not a direct quotation from the psalm, but an adaptation which > allows us to see how the anitphonist went about selecting and shaping > his material. Again, I'm without access to the appropriate books; but I seem to remember that this antiphon also occurs in the breviary? Antiphons in the office often seem to be more freely based on the texts. They may also be not from the Vulgate but from the older Latin (Itala) version which preceded Jerome's. Hal Cain Joint Theological Library Parkville, Victoria, Australia [log in to unmask] -- No virus found in this outgoing message. Checked by AVG Anti-Virus. Version: 7.0.323 / Virus Database: 267.8.13/47 - Release Date: 12/07/2005 ********************************************************************** 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 ********************************************************************** 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