Page:Catholic Encyclopedia, volume 1.djvu/447

Rh AMBROSIANS 403 AMBROSIANS Quid retribuam, etc. Calicem salutaris, etc. Uomine non sum dignu.s, etc. Corpus et Sanguis D. N. J. C. f)ropitius sit mihi sumenti et omnibus pro quibiis illud ootuli ad vitam et gaudiam sempiternam. Per eundem, etc. Deo grutias. Deo Gratias. Accepta Cliristi niuiicra sumamus Dei gratia, non ad judicium sed ad sjdvandiis animas, Dcus noster. Agnus Dei, qui tollis jieccata nuindi, miserere nobis. Gloria Patri, etc. Sicut erat, etc. Agnus Dei, qui tollis peccata mundi, suscipe doprecationem nostram. Agnus Dei qui tollis peccata mundi, dona nobis pacem. Quod ore sumpsimus, etc., as at present. Confirma hoc, Deus, etc., as at present. Placeat tibi, etc. The eleventh-century MS. (No. 1-d in list above), quoted in the Solesmes edition of the Bergamo book, does not contain any more at the " Pax" and " Com- munion " than " Pax et Communicatio, etc." " Of- ferte vobis pacem." "Oratio post communionem." " Dominus vobiscum, etc." "Quod ore sumpsi- mus, etc." VII. The Occasion.^l Seuvices. — Of tlic ser'iccs 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: remmciation; ephphatha; sufHation; unction; exor- cism and second sulilation; signing with the Cross; delivery of the salt; introduction into the church; Creed and Lord's Pniyer; declaration of faith; Bap- tism, for which the rubric is: Ter occiput mergit in aqua in crucis formam (and, as Legg points out, the Ambrosians boa.st that their baptism is always by immersion); litany; anointing with chrism; dcli- erj' of white robe and candle; dismissal. A great part of the wording is exactly the same as the Ro- man. The order of the Unction of the Sick shows the progress of Roman influcme in modern times. The service at present used differs very little except at one point from that given by Magistretti (Mon. Vet., II, 70, 91, 147) from early "MS.S., and from the form in the undated printed Uitual of the late fif- teenth 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: "I'ngo te oleo sanctificato, more militis unctus et preparatus ad luctam aerias possis catervas. Operare creatura olei, in nomine+Dei Patris omnipotenlis+ct Filii-|-et Spiritus Sancti, ut non lateat spiritus immundus nee in membris nee in medullis nee in ulla compagine membronim Inijus hominis [vet mulieris] scd operctur in eo virtus Christi Kilii Altissimi qui cum a'terno Patri. . . . Amen." Then, "Quiilquid percasti per cogitationom cordis [peroperationem raanuum vel per ingressum pedum] parcat tibi Deus. Amen." The fifteenth-centurj- printed Ritual varies the first anointing. Instead of "Quidquid pcccasti", it reads, "Per istam unctionem et cri.sti sacratissiniam pas- sionem si quid peccasti, etc.", the other two being a.s in the older books. The Unijo tc, etc., is repeated with each. A somewhat similar form, but shorter, with the anointing of the five senses and reading Unqimux for Vnqo, is given in Marl. M.S. 2990, an early (ifteenth-centurj- North Italian fragment, and in the Venetian printed pre-Tridcntine Rituals, a form verj' like the last (but reading I'nqo) 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 dcscrilx-d by Ciiustoud. In the modern .mbrosian Ritual the Roman seven anointings and the fnmi, f'er istam unclinnrin, etc., are taken over Ixidily and the Unqo tc h.as disap- peared. The differences in the Order of Matrimony I.— 26 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 AliVturium, with the cambutta (that Gaelic word, caw baia, crooked staff, which is commonly u.sed in (Jallican books), the blessing and mixture of salt, watsr, 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 .MS. at Lucca differs from the ninth-century form in that there is a circumambu- lation and sprinkling, with the signing of the cross on the door, the writing of an alphabet per pariitem and the making of three crosses on each wall with chrism, before the entrj', and there is no dei'osition of rolics. There are also considerable differences of wording. The ordinations in the ninth-century M.S. are of the same mixed Roman and Gallican type, but are less <lovcloped than those of the modern Roman Pontifical. Ckkian'I. Sotitia Liturgite Ambrosiana- ante sa-rulum Xt medium uMilun, Isy.'j): Preface to MAGisTKHTrrs Munumcnta VftcrU Liturf/iu; Aml/rusuintr, (.Milan, 1897): l*t, I;Kdltion of the Biaaca SucraTumtnry in Vol. VIII of Monuimntu Sncra et Profatui ex Coiliribua prccgertim liiblioOuca Ambrosiana-; Magihtrktti. La lUurgia delta chieaa di Mitano net secolo iV (Milati. 1899); Munitmenta Veterig Lituraui Ambrasuina, Pi. Ill (.Milan, IHUT-lgO.'-.l; CWin nuava Edizione tipica det Messate Ambroaiano (.Milan, lfl02); Berotdua, aite tccteaia Ambrosuinir l:,ileiulnrium el ordinea, tac. Xll (Milan. 1894); Cacin'. Antiplwruirium Ambrvaianum du muaee Bntunni^ue, XII" »i(V/e, in 'ol. V, VI. of Paliographit muatcate, par lea Bennlictina de Soleamra (Sole.«ine«, ISBfi. 1900); MtncATl, Ordo Ambroaianua ad Conaecrondum Eceleaiam et Allare, in Stiidi e Teati (of the Vatican Library), (Rome, 1802): Pi. Vll; Co- LOMllo, Gti inni det breviario Ambroaiano (^lilan. 1897); Lbjay, articles Atnbroaien (/?i7), I.tyAY in Dietionnaire d'nr- cIlMogie cliriiienne (Paris, 1904), and in Diet, de thevt. ehret. (Pans. 1900); articles in Reiue dhiatoire et de lutmlure r.tigeuaea (1897). II; RU romain et rU gatticcn: „r.„i,u: el dale du rit oillienn (1902). VII; Rit ambtoaien; Probst. I.u abendtdndiache Meaae vom fanften bta zum aehttn Jahrhumlirt (Miinster in W., 1896); Duchesne. Originta du culle thitiun (Paris. 1902). tr. (S. P. C. K., I^ndon. 1904); B.Xi'mer. 0<»- ehielUe dea Brevu-ra (Freiburg, 1895); Neai.e. The Ambroatim Liturgii, in Eaaaita on EUurgiologv (London, 1807): W. C Bishop. The Amhroai^jn Breriaru. in Chureh Q., Oct.. 1886: Legg, Eccleaiologieit Eaaaya (London. 1905); GllLlNi, Mevtorit apeltante alia atoria di Milarw ^(Milan 1854-57); Catena, Ctiieae e rili [di Milano), in Cantu, Milano e it auo tcmtorio (Milan, 18-H); (Jrancoi-as, t.ta ancicnnca tiluraiea (Pans. 1097); Le IIhcn, Ezpticalion de ta Meaae (Paris, 1715); Ger- nERT. erlltion of the St. Gallen triple sacramcntarj', Gela.*^ian, Gregorian, anrl Ambrosian (now lost), in Monumcnta Vrleria Liluraia: Allemannira (St. Blaise, 1777); Mazzvchelli, Oaacrvazionf inlortw at aaggio atoriea critieo aopra it rtlv am- broaiftno (Milan, 1S2S); MAltxfe.s'E, Ex antiquia Eecteaife rtUbua (l^assani, 1788); Mitratohi, Anli/fuilatea Italice medii <i-ti, diss. Ivii (Milan, 1738-42); LUurgia Romana velua (Venice, 1748); Mabillon. Muaixum llaticum (Paris. 1687); Delisle. Mi-moire aur d'anciena Sacrementairca, in M&moirea de t'Inatit. Nat. deFrancc, Acad, dea inarript., etc.. Vol. XXXII (Paris, 1880); Fri.si, Mrmorie atoriclie di Mimza (Milan. 1794); E. Bishop, The Geniua of the Roman RUe (Ijjndon); Lilurgieat Xole. in Kuypers. Bonk of Cemr d'ambridBe, 1902); On the enrti, Texta of the Roman Canon, in Joumtd of 1 htotogieat Sttuliea, July, 1903; IIOvnck. G<»rAi<-A/f d,r kirehUchrn l.iturgie d.a Bialhuma Augalmrg (.^ugsbiirK, 1889); Neai.e ani> FoRBE.t, The .Incirnl Liluriiiea of the (Inllieon Chureh (Burntisland. 1855^; Gastoue, f'n rituet note de la proiinee de Milan du .V* aieete, in Raaaegna Gregoriana, 1003. Henry Jenner. Ambrosians. — St. Ambrose cannot be counted among the founders of religious orders, although, like all gre.it Doctors of the Church, he took a deep interest in the monastic life, and closely watched its beginnings in his diocese. He himself made pro- vision for the wants of the monks who lived in a monaster}' outside the walls of the episcopal city under the guidance of one of his priests, as .St. .Au- gustine tells us in his "Confessions". Not all these monks, however, were equally a cause of pleasure to him; SariiKitian and Barbatian. indeed, who be- longed to their community, gave him great anxiety by their evil conduct and their errors. Virginity, moreover, w:is but little in honour among the women of Milan at the time that St. Ambrose was called