Traditional Ambrosian Rite


The Ambrosian Rite is a Latin Catholic liturgical Western Rite used in the area of Milan. The Traditional Ambrosian Rite is the form of this rite as it was used before the changes that followed the Second Vatican Council.
Nowadays the Traditional Ambrosian Rite is mainly used on Sundays and Holy Days of Obligation in the church of Santa Maria della Consolazione in Milan, using the Ambrosian Missal of 1954, as permitted by Cardinal Archbishop of Milan Carlo Maria Martini on 31 July 1985. Another celebration on Sundays and Holy Days of Obligation was authorized from 18 October 2008 onward in the town of Legnano. The Traditional Ambrosian Rite Mass may be said according to the Motu Proprio "Summorum Pontificum" thus any permissions allowing the above-mentioned Masses should be considered obsolete for such permissions from the bishop are no longer required.

The liturgical year

The liturgical year of the Ambrosian Rite begins the First Sunday of Advent, which however takes place 2 weeks earlier than in the Roman Rite, so that there are six Sundays in Advent, and the key-day of the beginning of Advent is not St. Andrew's Day but St. Martin's Day, which begins the Sanctorale. The same is true for the Mozarabic Rite.
On the sixth Sunday of Advent the Annunciation is celebrated. As no fixed festivals are kept during Lent or Easter Week, it cannot be celebrated on 25 March, though it is found there in the Calendar and has an Office in the Breviary. On this Sunday there are two Masses, one of the Advent and another one of the Incarnation. This day may be compared with the Mozarabic feast of the Annunciation on 18 December.
Christmas Day has three Masses, during the night, at dawn, and during the day, as in the Roman Rite. The day after the Epiphany is the "Christophoria". The Sundays after the Epiphany vary, of course, in number, six being the maximum, as in the Roman Rite. The second is the Feast of the Holy Name of Jesus. Then follow Septuagesima, Sexagesima, and Quinquagesima Sundays, on which, though Gloria in Excelsis and Hallelujah are used, the vestments are violet.
There is no Ash Wednesday, and Lent begins liturgically on the first Sunday, the fast beginning on the Monday. Until the time of St. Charles Borromeo the liturgical Lent, with its use of litanies on Sundays instead of Gloria in Excelsis and the disuse of Hallelujah, began on the Monday. The title of the Sunday is Dominica in capite Quadragesimæ. The other Sundays of Lent are styled De Samaritanâ, De Abraham, De Cæco, De Lazaro, and in Ramis Palmarum or Dominica Olivarum. The names of the second to the fifth Sundays are in allusion to the subject of the Gospel of the day, not, as in the Roman Rite, to the Introit. Passiontide does not begin until Holy Week. The day before Palm Sunday is Sabbatum in Traditione Symboli. This, the Blessing of the Font, the extra Masses pro Baptizatis in Ecclesiâ Hyemali on Easter Eve and every day of Easter Week, and the name of the first Sunday after Easter in albis depositis, show even more of a lingering memory of the old Easter Baptisms than the similar survivals in the Roman Rite. Holy Week is Hebdomada Authentica. Holy Thursday, Good Friday, Easter Eve, and Easter Day are named as in the Roman Rite.
The five Sundays after Easter, Ascension, Pentecost, Trinity Sunday, and Corpus Christi follow, as in the Roman Rite, but the Triduum Litaniarum comes on the Monday, Tuesday, and Wednesday after, instead of before, Ascension Day. The Sundays after Pentecost are designated as such until the Decollation of St. John. There may be as many as fifteen of them. Then follow either four or five Sundays called post Decollationem S. Joannis Baptistæ, then three Sundays of October, the third of which is the feast of the Dedication of Milan Cathedral. The rest of the Sundays until Advent are called post Dedicationem.
The Calendar of the Saints calls for little notice. There are many local saints, and several feasts which are given in the Roman Calendar in late February, March, and early April are given on other days, because of the rule against feasts in Lent. Only St. Joseph and the Annunciation come in the Lenten part of the Calendar, but the Masses of these are given on 12 December and the sixth Sunday of Advent respectively. The days are classified as follows:
  1. Solemnitates Domini
  2. *First Class: the Annunciation, Christmas Day, Epiphany, Easter Day with its Monday and Tuesday, Ascension Day, Pentecost, with its Monday and Tuesday, Corpus Domini, the Dedication of the Cathedral or of the local church, Solemnitas Domini titularis propriæ Ecclesiæ.
  3. *First class, secondary: the Feast of the Sacred Heart.
  4. *Second class: the Visitation, Circumcision, Purification, Transfiguration, Invention of the Cross, Trinity Sunday.
  5. *Second class, secondary: the Name of Jesus, the Holy Family, the Exaltation of the Cross. The Octaves of Christmas, Epiphany, Easter Day, Pentecost and Corpus Domini also count as Solemnitates Domini.
  6. Sundays
  7. Solemnia B. M. V. et Sanctorum
  8. *First class: the Immaculate Conception, Assumption, Nativity of St. John the Baptist, St. Joseph, Saints Peter and Paul, All Saints, the Ordination of St. Ambrose, and the Patron of the local church.
  9. *Second class: other feasts of Our Lady, St. Michael and the Archangels, and the Guardian Angels, Decollation of St. John, Feasts of Apostles and Evangelists, St. Anne, St. Charles Borromeo, the Holy Innocents, St. Joachim, St. Laurence, St. Martin, Saints Nazarius and Celsus, Saints Protasius and Gervasius, St. Stephen, St. Thomas of Canterbury.
  10. *Second class, secondary: the two Chairs of St. Peter, the Conversion of St. Paul.
  11. Solemnia Majora: St. Agatha, St. Agnes, St. Anthony, St. Apollinaris, St. Benedict, St. Dominic, the Translations of Saints Ambrose, Protasius, and Gervasius, St. Francis, St. Mary Magdalene, Sts. Nabor and Felix, St. Sebastian, St. Victor, St. Vincent.
  12. Alia Solemnia are days noted as such in the Calendar, and the days of saints whose bodies or important relics are preserved in any particular church become Solemnia for that church.
  13. Non-Solemnia Privilegiata
  14. Non-Solemnia Simplicia
Feasts are also grouped into four classes: First class of Solemnitates Domini and Solemnia; second class of the same; greater and ordinary Solemnia; non-Solemnia, divided into privilegiata and simplicia. Solemnia have two vespers, non-Solemnia only one, the first. The privilegiata have certain propria and the simplicia only the communia. The general principle of occurrences is that common to the whole Western Church. If two festivals fall on the same day, the lesser is either transferred, merely commemorated, or omitted. But the Ambrosian Rite differs materially from the Roman in the rank given to Sunday, which is only superseded by a Solemnitas Domini, and not always then, for if the Name of Jesus or the Purification falls on Septuagesima, Sexagesima, or Quinquagesima Sunday, it is transferred, though the distribution and procession of candles takes place on the Sunday on which the Purification actually falls. If a Solemne Sanctorum or a privileged non-Solemne falls on a Sunday, a Solemnitas Domini, the Friday or Saturday of the fourth or fifth week of Advent, a Feria de Exceptato, within an Octave of a great Feast, a Feria Litaniarum, or a Feria of Lent, the whole office is of the Sunday, Solemnitas Domini, etc., and the Solemne or non-Solemne privilegiatum is transferred, in most cases to the next clear day, but in the case of Solemnia of the first or second class to the next Feria, quocumque festo etiam solemni impedita. A simple non-Solemne is never transferred, but it is omitted altogether if a Solemne of the first class falls on the same day, and in other cases of occurrences it is commemorated, though of course it supersedes an ordinary Feria. The concurrences of the first Vespers of one feast with the second of another are arranged on much the same principle, the chief peculiarity being that if a Solemne Sanctorum falls on a Monday its first Vespers is kept not on the Sunday, but on the preceding Saturday, except in Advent, when this rule applies only to Solemnia of the first and second class, and other Solemnia are only commemorated at Sunday Vespers. The liturgical colours of the Ambrosian Rite are very similar to those of the Roman, the most important differences being that red is used on the Sundays and Feriæ after Pentecost and the Decollation of St. John until the Eve of the Dedication, on Corpus Christi and its Octave, and during Holy Week, except on Good Friday, as well as on the days on which it is used in the Roman Rite, and that green is only used from the Octave of the Epiphany to the eve of Septuagesima, from Low Sunday to the Friday before Pentecost, after the Dedication to Advent, and on feasts of abbots.

The Divine Office

The distribution of the Psalter

The Ambrosian distribution of the Psalter is partly fortnightly and partly weekly. Psalms 1 to 108 are divided into ten decuriæ, one of which, in its numerical order, divided into three Nocturns, is recited at Matins on the Mondays, Tuesdays, Wednesdays, Thursdays, and Fridays of each fortnight, each Nocturn being said under one antiphon. At the Matins of Sunday and Solemnitates Domini and on Feriæ in Easter and Pentecost weeks and the octave of Corpus Christi, there are no psalms, but three Old Testament canticles, Isaias 26, De nocte vigilatâ; the Canticle of Anna, Confirmatum est; and the Canticle of Jonas, Clamavi ad Dominum, or of Habacuc, Domine audivi. And on Saturdays the Canticle of Moses, Cantemus Domino, and half of Psalm 118 take the place of Decuriæ at the three Nocturns.
At Vespers, Psalms 109 to 147, except 117, 118, and 133, which are used elsewhere, and 142, which is only used in the Office of the Dead and as Psalmus Directus at Lauds on Fridays, are divided between the whole seven days of each week in their numerical sequence, and in the same manner as in the Roman Rite.
Psalm 118, besides being used on Saturdays, is distributed among the four lesser Hours exactly as in the Roman Rite; Psalm 50 is said at Lauds every day except Sunday, when the Benedicite takes its place, and Saturday, when Psalm 117, takes its place, and with the Preces at Prime and Terce throughout the year and at None during Lent, while at the Preces of Sext Psalm 53 is said, and at those of None Psalm 85, except during Lent. Psalm 53 precedes Beati immaculati at Prime, and Psalms 4, 30, V. 1-6, 90 and 133 are said daily, as in the Roman Rite, at Compline.
At Lauds a single Psalm, known as Psalmus Directus, differing with the day of the week, is also said.
TABLE OF DECURIÆ
Table of DecuriæNocturn INocturn IINocturn IIIDay
Decuriæ 1Ps i-viiiPs ix-xiiPs xiii-xvi1st week, Monday
Decuriæ 2Ps xvii-xxPs xxi-xxvPs xxvi-xxx1st week, Tuesday
Decuriæ 3Ps xxxi-xxxiiiPs xxxiv-xxxviPs xxxvii-xl1st week, Wednesday
Decuriæ 4Ps xli-xliiiPs xliv-xlviPs xlvii-l1st week, Thursday
Decuriæ 5Ps li-livPs lv-lviiPs lviii-lx1st week, Friday
Decuriæ 6Ps lxi-lxivPs lxv-lxviiPs lxviii-lxx2nd week, Monday
Decuriæ 7Ps lxxi-lxxvPs lxxvi-lxxviiPs lxxviii-lxxx2nd week, Tuesday
Decuriæ 8Ps lxxxi-lxxxivPs lxxxv-lxxxviiPs lxxxviii-xc2nd week, Wednesday
Decuriæ 9Ps xci-xciiiPs xciv-xcviPs xcvii-c2nd week, Thursday
Decuriæ 10Ps ci-ciiiPs civ-cvPs cvi-cviii2nd week, Friday

During Lent Psalm 90 is said as Psalmus Directus at Vespers, except on Sundays, Fridays, and Saturdays, and the "Four Verses of a Psalm" at Lauds on Saturdays are alternately from the twelfth and first parts of Ps. 118, and on the six Sundays the "Four Verses" are from 69, 101, 62, 58. During Lent also the Vesper "Four Verses" are different for every day, except that there are none on Friday, and those on the first four Saturdays are from Ps. 91. In Holy Week the Psalms at the Nocturns and at Vespers are all proper, and there are also proper Psalms during the period from the first Feria de Exceptato until the Circumcision; and on the Annunciation, Epiphany, Christophoria, Name of Jesus, Ascension, Corpus Christi, the Dedication and many Solemnia Sanctorum, and on many other saints' days the Decuriœ are superseded by Psalms of the common Common of Saints.

Other details of the Divine Office

Antiphonœ, similar in construction to those in the Roman Rite are: in Psalmis et canticis, used as in the Roman Rite; in Choro, said after the Lucernarium on Sundays, at the second Vespers of Solemnia, or on other saints' days, at first Vespers, but not on Feriœ, except Saturdays in Advent; ad Crucem, said on Solemnitates Domini, on Sundays, except in Lent, and on Solemnia. Responsoria are constructed as in the Roman Rite, and are: Post hymnum, said after the hymn at Matins; Inter lectiones at Matins; cum Infantibus or cum Pueris after the hymn at the first Vespers of Solemnia; in Choro, said at Vespers on Sundays, at the second Vespers of Solemnia, and at the first of Non-Solemnia, after the hymn; in Baptisterio, at Lauds and Vespers of some Solemnitates after the first Psallenda, on Feriœ after the twelve Kyries, at Vespers after the prayer which follows Magnificat; Diaconalia or Quadragesimalia, on Wednesdays in Lent and on Good Friday; ad Cornu Altaris, at Lauds before the Psalmus Directus on Christmas Day, the Epiphany, and Easter Eve; Gradualia, said after the hymn at Lauds on Feriœ in Lent. Lucernaria are Responsoria which begin Vespers. Psallendœ are single verses, often from the Psalms, said after the twelve Kyries and the second prayer at Lauds, and after the prayers at Vespers. They are variable according to the day, and are followed by either one or two fixed Complenda or Completoria, which are also single verses. Psalmi Directi are said at Lauds and sometimes at Vespers. They are sung together by both choirs, not antiphonally. Psalmi Quatuor Versus is the name given to four verses of a psalm said at Vespers and Lauds on weekdays, after one of the Collects. Among the Hymns, besides those by St. Ambrose, or commonly attributed to him, many are included by other authors, such as Prudentius, Venantius Fortunatus, St. Gregory, St. Thomas Aquinas, and many whose authorship is unknown. A considerable number of well-known hymns are not in the Ambrosian Hymnal, but there are many there which are not in the Roman, and those that are common to both generally appear as they were before the revisions of Urban VIII, though some have variants of their own. Capitula are short lessons of Scripture used as in the Roman Rite. At the Lesser Hours and Compline Capitula taken from the Epistles are called Epistolellœ.

Construction of the Divine Office

The Ambrosian Mass in its present form is best shown by an analysis pointing out the differences from the Tridentine Mass. As a great part of it agrees word for word with the Roman, it will only be necessary to indicate the agreements, without giving the passages in full. There are a certain number of ceremonial differences, the most noticeable of which are:
In the rubrics of the Missal there are certain survivals of ancient usage which could only have applied to the city of Milan itself, and may be compared with the "stations" affixed to certain Masses in the Roman Missal of to-day. The Ambrosian Rite supposes the existence of two cathedrals, the Basilica Major or Ecclesia Æstiva], and the Basilica Minor or Ecclesia Hiemalis. Lejay, following Giulini, calls the Ecclesia Major the winter church, and St. Thecla the summer church, but Ecclesia Hiematis and Ecclesia Major in the "Bergamo Missal", and Ecclesia Hiemalis and Ad Sanctam Mariam, in all missals, are evidently contrasted with one another. Also the will of Berengarius I, founding St. Rafaele speaks of the latter being near the summer church, which it is, if the summer church is St. Mary's. There is also assumed to be a detached baptistery and a Chapel of the Cross, though mentions of these are found chiefly in the Breviary, and in earlier times the church of St. Laurence was the starting point of the Palm Sunday ceremonies. The greater, or summer, church, under the patronage of Our Lady, is now the Cathedral; the lesser, or winter, church, which stood at the opposite end of the Piazza del Duomo, and was destroyed in 1543, was under the patronage of St. Thecla. As late as the time of Beroldus the changes from one to the other were made at Easter and at the Dedication of the Great Church, and even now the rubric continues to order two Masses on certain great days, one in each church, and on Easter Eve and through Easter week one Mass is ordered daily pro baptizatis in Ecclesia Hiemali, and another, according to the Bergamo book, in Ecclesia Majori. The modern books say in omni ecclesiâ. There were two baptisteries, both near the greater church.

The Occasional Services

Of the services in the Ritual and Pontifical there is not much to say. The ceremonies of Baptism differ in their order from those of the Roman Rite. The Ambrosian order is: renunciation; ephphatha; sufflation; unction; exorcism and second sufflation; signing with the Cross; delivery of the salt; introduction into the church; Creed and Lord's Prayer; declaration of faith; Baptism, for which the rubric is: Ter occiput mergit in aqua in crucis formam ; litany; anointing with chrism; delivery of white robe and candle; dismissal. A great part of the wording is exactly the same as the Roman.
The order of the Unction of the Sick shows the progress of Roman influence in modern times. The service at present used differs very little except at one point from that given by Magistretti from early Manuscripts, and from the form in the undated printed Ritual of the late fifteenth century, but the difference at that point is no less than the introduction of the Roman manner and words of anointing. The old Ambrosian Rite was to anoint the sick person on the breast, the hands, and the feet, with the words: "Ungo te oleo sanctificato, more militis unctus et preparatus ad luctam aerias possis catervas. Operare creatura olei, in nomine+Dei Patris omnipotentis+et Filii+et Spiritus Sancti, ut non lateat spiritus immundus nec in membris nec in medullis nec in ulla compagine membrorum hujus hominis sed operetur in eo virtus Christi Filii Altissimi qui cum æterno Patri.... Amen." Then, "Quidquid peccasti per cogitationem cordis parcat tibi Deus. Amen." The fifteenth-century printed Ritual varies the first anointing. Instead of "Quidquid peccasti", it reads, "Per istam unctionem et cristi sacratissimam passionem si quid peccasti, etc.", the other two being as in the older books. The Ungo te, etc., is repeated with each. A somewhat similar form, but shorter, with the anointing of the five senses and reading Ungimus for Ungo, is given in Harl. Manuscript 2990, an early fifteenth-century North Italian fragment, and in the Venetian printed pre-Tridontine Rituals, a form very like the last with the same anointings as in the Roman Rite, is given as the rite of the Patriarchate of Venice. This form, or something very like it, with the seven anointings is found in the Asti Ritual described by Gastoué. In the modern Ambrosian Ritual the Roman seven anointings and the form, Per istam unctionem, etc., are taken over bodily and the Ungo te has disappeared.
The differences in the Order of Matrimony are very slight, and the other contents of the Ritual call for no special remark. In the ninth-century Pontifical published by Magistretti the consecration of a church includes the solemn entry, the writing of the ABCturium, with the cambutta, the blessing and mixture of salt, water, ashes, and wine, the sprinkling and anointing of the church and the altar, the blessing of various utensils, and at the end the deposition of the relics. The order given by Mercati from an eleventh-century Manuscript at Lucca differs from the ninth-century form in that there is a circumambulation and sprinkling, with the signing of the cross on the door, the writing of an alphabet per parietem and the making of three crosses on each wall with chrism, before the entry, and there is no deposition of relics. There are also considerable differences of wording. The ordinations in the ninth-century Manuscript are of the same mixed Roman and Gallican type, but are less developed than those of the modern Roman Pontifical.