This rubric is translated exactly in the reprint of the 1963 edition of the Liber Usualis and the Liber Hebdomadae Sanctae Cantus Gregoriani, both from Preserving Christian Publications:Celebrans dicit clara voce sequentem antiphonam: Dividunt sibi indumenta mea, et de veste mea mittunt sortem, addens initium eiusdem psalmi: Deus meus, Deus meus, quare me dereliquisti? Clerici, si adsunt, prosequuntur recitationem huius psalmi, usque dum altarium denudation peracta sit; alioquin celebrans dicat antiphonam et primum tantum versum psalmi ante denudationem altaris maioris.
The 1961 edition of the Liber Usualis with English rubrics has this instead:The celebrant says the following antiphon in a clear voice: Diviserunt sibi vestimenta mea: et super vestem meam miserunt sortem. Adding the intonation of the same psalm. Deus, Deus meus, respice in me: quare me dereliquisti? * The clergy, if any are present, continue the recitation of this psalm until the stripping of the altars is completed; otherwise the celebrant says the antiphon and the first verse only of the psalm before stripping the high altar.
The 1962 edition with Latin rubrics has the same. These editions (1961 & 1962) refer to the schola elsewhere in the Holy Thursday Mass, which could suggest that chorus is not meant to be synonymous with schola here, but rather a reference to clerics in choir, as in the more precise rubric of the Missal and 1963 Liber.The celebrant says the following antiphon in a clear voice: Diviserunt sibi vestimenta mea: et super vestem meam miserunt sortem. Adding the intonation of the same psalm. Deus, Deus meus, respice in me: quare me dereliquisti? * The chorus continue the recitation of this psalm until the stripping of the altars is completed.
Yes, first nocturn of Good Friday Matins uses tone 8G, Communion uses the tonus in directum.The Missal has no notation for the psalm tone. I now notice that the words "On Holy Saturday for the Psalms of Compline" are omitted in the 60s editions of the Liber under the description of the tone "in directum" on p. 118.Are there two melodies to the same text, perhaps?
I have wondered about that. Sine cantu and absque cantu seem to be used interchangeably. The Caeremoniale refers to the "Low" pontifical rites as sine cantu, but a bishop does not offer his Low Mass recto tono, and the same liturgical book says that the bishop reads the blessing of the new fire and grains of incense absque cantu. Does that also mean those prayers are chanted recto tono? At a Missa cantata, the rubrics say that the celebrant may read the epistle sine cantu. Since recto tono is already one of the options for the epistle, sine cantu would seem to mean it's spoken. But it's still unclear whether it always means that or if it's contextual and might also indicate recto tono.I think, actually, when they say sine cantu they mean recto tono
The ministers bow to the choir, so choir here means clerics in choir. And as no one has intoned the antiphon, it cannot be sung. [Misprints due to OCR]At the end of vespers the celebrant and ministers come back to the altar, the celebrant and deacon wearing purple stoles over the alb. The acolytes go before them, without candles. They hand the birettas they have worn to the M.C., bow to the choir, as usual. All, except the celebrant, genuflect to the altar; he bows. The celebrant begins the antiphon Diviserunt sibi, not singing it. The choir continue the antiphon and the psalm Deus Deus mens
Stercky is far, far more comprehensive without the ridiculous polemics.
Text only with the rubric that the celebrant says it clara voce, adding the intonation of the psalm...and for Maundy Thursday's stripping of the altar?
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