Page:Catholic Encyclopedia, volume 1.djvu/445

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401

AMBROSIAN 401 AMBROSIAN "Solemnia", precpileil by a benediction; "Prophetica (or Apostolica) Lei-tio sit nobis salutis eruditio". According to the letters of Paul and Ciebehard of Ratisbon, "(!esta Sanctorum" sometimes took the place of the Old Testament Lesson. Passages from the Acts and the Apocalypse are still used. Psalmellus and ersus. The Epistle, preceded by the Benediction, "Apo.s- tolica (loctrina repleat nos gratia divina". Hallelujah. Versus. Hallelujah. t)n "solemni- tates Domini" the first Hallelujah is doubled. In Lent, on the Litany days, the " Feria; de Exceptato" and Vigils, the Cantus, answering to the Uoman Tractus, takes the place of the Hallelujahs and Versus, (•n some " Solemnitates Domini" there is an "Anti- phona ante Evangelium" also. There are no 8e- <]uences in the .mbrosian Rite. The Psalmellus and ersu3 of the Epistle and the Versus between Halle- lujahs of the (iospel together make up exactly the form of a Roman Gradual, and they often agree with those of the Roman .Missal. The Gospel, preceded by " Munda cor meum ", etc., as in the Roman Rite, with the addition of "In no- mine Patris, etc." at the end of " Dominus sit in corde meo", before, instead of after which the Gospel is given out. The Gospel is followed by "Laus tibi Christe", and " Per evangelica dicta deleantur nostra delicta". V. Dominus vobiscum, etc. KjTie eleison (thrice). Antiphona post Evangelium. Deacon: "Pacem habete '. R. "Ad te Domine" (cf. the response 2oi Kvpu in the Little SjTiapte and elsewhere in the Constantinopolitan Rite. In early Mri.S. the form here is: "Pacem haliete. V. Corrigite vos ad orationem". R. "Ad te Domine". Lejay considers that the kiss of peace once came at this point. V. Dominus vobiscum, etc. Oratio super sindonem. (This prayer may have dropped out of the Roman Rite and may account for trie "Oremus" with no prayer to follow at this point.) The Offertory. After the Prayer, the Priest receives the paten with the Host and offers it, saying, "Suscipe, clem- ent issime Pater hunc Panem sanctum ut fiat l"ni- geniti tui Corpus, in nomine Patris, etc." Laying the Host on Uie corporal he pours into the chalice wine, saying: "De latere Christi exivit sanguis", and water, saying: "Et aqua pariter, in nomine, &c." Then he offers the chalice, sajnng: "Suscipe clem- enti.-<.-iime Pater, hunc Calicem, vinum aqua mistum ut fiat I'nigeniti tui Sanguis, in nomine, etc." At this point, in .Milan Cathedral, the Chapter clergy all tile past the north corner of the altar, each ki.>-s- ing the corner as he passes. Then follow two prayers of ottering, addressed respectively to the Father and to the Trinity, agreeing in meaning with the "Sus- cipe .Sancte Pater" and " Suscipe Sancta Trinitas" of the Rotnan Rite, but difTering altogether in language. On .Sundays and feasts of Our Lord and their vigils, there is a third prayer, nearly agreeing in wording with "Suscipe, Sancta Trinitas". Then extending his hands over the oblation, he says: "Et suscipe Sancta Trinitas banc oblationem pro emundatione mea; ut mundes et purges me ab uniersis pecca- tonim maculis, riuatoinis tibi digne ministrare mercar, Deus et clement i.-isiine Domine". He blesses the Oblata, continuing: "Renedictio Dei Omnipotentis Pa + tris et Fi + lil et Spiritus+ Sancti copiosa de csplis descendat super banc nostram oblationem et accepta tibi sit haec oblatio, Domine sancte, Pater omnipotens, a;tcrne Deus, misericor- di.ssime rerum Conditor". [In the eleventh-century MS. in the Chapter Library at Milan (No. 1. d in the list of Sacramentaries given above), the "Dominus vobiscum" after the Creed is followed by a prayer: "Adesto Domine supplication- ibus nostris et his muneribus pra'seiitiam tuit ma- jestatis intersere ut quod nostro servitio geritur te potius operante firmetur per omnia, etc.", and there are no other Offertory prayers.] At a solemn Mass the blessing of the Incense, and censing of the altai- follow. The words are exactly those of tlie Roman Rite until the delivery of the thurible to the deacon, when instead of "Ascendat in nobis" the priest says: "Ecce odor Sanctorum Dei: tanquam odor agri pleni, quem Deus benedi.xit". Then follows the "Offertorium". In the cathe- dral of Milan there is an interesting ceremony at the Offertorj', probably a survival of the early practice of offerings "in kind" by the congregation. Ten old men (known as the Vecchioni) and ten old women, who are supported by the Chapter, wear a special costume and belong to what is called the "Scuola di S. Ambrogio", bring offerings of bread and wine to the choir steps and deliver them to the clergy. There is a detailed account of this ceremony in Reroldus (Ed. Magistretti, 1894, 52). The ins'titu- tion is mentioned in a charter of Bisliop Ans[)crt in the ninth century. Wickham Legg (Ecclcsio- logical Essays, 53) says that these offerings are not now used at the Mass then being said, but at some later one. He gives photographs of the old men and women and a full description of the ceremony. The Creed, preceded by " Dominus vobiscum", etc. It is here entitled "Symbolura Constantinopolita- num", and differs not at all from that in the Roman Mass. v. Dominus vobiscum, etc. Oratio super oblata. The Preface. The "Sursum corda" etc. is ex- actly as in the Roman Rite, though the plain chant is altogether different. The Preface itself lias the word "((uia" after "vere", but otherwise begins as in the Roman Rite, as far as " JEteme Deus". After that comes a marked difference, for instead of only ten variations, there are proper Prefaces for all days that have proper offices, as well as commons of all classes, and in the final clauses, which varj-, as in the Roman, according to the ending of the inserted Proper, there are verbal differences. The Sanctus, exactly as in the Roman Rite. The Canon. "Te igitur" exactly as in the Roman Canon. In the printed Missals, even before the Borromean re- vision, there is a variation which comes after "lupc sancta sacrificia illibata", in the Mass of Easter Eve. In the Bergamo Missal it follows immediately after the "Sanctus", without the "Te igitur" clause. It is: "Vere Sanctus, vere benedictus D. N. J. C. Fi- lius tuus qui cum Dominus esset Majestatis, descen- dens de cxlo formam servi, qui prius perierat, sus- cepit, et sponte pati dignatus est; ut eum quem ipse fecerat de morte liberaret. Unde et hoc paschale sacrificium tibi offerimus pro his quos ex aqua et Spiritu Sancto regencrare dignatus es dans eis re- niissionem omnium peccatorum, ut invenires eos in Christo Jesu Domino nostro. Pro quibus tibi, Do- mine supplices fundimus prcces ut nomina eorum pariterque famuli tui Papa; nostri N. et Pontificis nostri N. scripta habeas in Libro Viventium. Per eundem, etc." This is in the form of a Post Sanctus of the Mozarabic Rite, though it does not agree ex- actly with any particular Post Sanctus. "Memento Domine" is the same as in the Roman. "Communicantes" and " Hanc igitur" are variable on certain days, as in the Roman Rite, but the list of saints differs, Linus and Cletus being omitted and Hippolvtus, Vincent, Apollinaris, Vitalis, Xazarius and Celsus, Prot:isius and (jervasius, Victor, Xabor, Felix, and Calimerius being added. In the earlier editions there were the following additional names: