Traditional Ambrosian Rite - The Mass - Analysis of The Ambrosian Mass

Analysis of The Ambrosian Mass

The Confiteor.

V. In nomine Patris, etc. R. Amen.

V. Introibo ad Altare Dei. R. Ad Deum qui etc.

V. Confitemini Domino quoniam bonus.

R. Quoniam in sæculum misericordia ejus. Confiteor, etc., Misereatur, etc., Indulgentiam etc., as in the Roman Rite, differing only in adding the name of St. Ambrose to the Confiteor.

V. Adjutorium nostrum etc. R. Qui fecit etc.

V. Sit nomen Domini benedictum.

R. Ex hoc nunc et usque in seculum. (Secreto) Rogo to, altissime Deus Sabaoth, Pater sancte, ut pro peccatis meis possim intercedere et astantibus veniam peccatorum promereri ac pacificas singulorum hostias immolare.

Oramus te, Domine etc., as in the Roman Rite. The "Ingressa", which answers to the Roman Introit. Except in the Mass for the Departed, when, even in the 1475 Missal, it is exactly the Roman Introit, it consists of a single passage, generally of Scripture, without Psalm, "Gloria Patri", or repetition.

V. Dominus vobiscum etc.

Gloria in Excelsis — On the Sundays in Lent two litanies are said alternately instead. These litanies strongly resemble the Great Synapte of the Greek Rite and, like that, are said by the deacon. One has the response "Domine Miserere", and the other "Kyrie eleison". A very similar Litany in the Stowe Missal (f 16, b) is called "Deprecatio Sancti Martini pro populo".

Kyrie eleison (thrice).

V. Dominus vobiscum etc.

Oratio super Populum, "vel plures Orationes". The Collect or Collects for the day.

V. Dominus vobiscum etc.

The Prophetical Lesson, when there is one, which is generally on Sundays, "Solemnitates Domini" and "Solemnia", preceded by a benediction; "Prophetica (or Apostolica) Lectio sit nobis salutis eruditio". According to the letters of Paul and Gebehard of Ratisbon, "Gesta Sanctorum" sometimes took the place of the Old Testament Lesson. Passages from Acts and the Book of Revelation are still used.

Psalmellus and Versus.

The Epistle, preceded by the Benediction, "Apostolica doctrina repleat nos gratiâ divinâ".

Hallelujah. Versus. Hallelujah. On "solemnitates Domini" the first Hallelujah is doubled. In Lent, on the Litany days, the "Feriæ de Exceptato" and Vigils, the Cantus, answering to the Roman Tractus, takes the place of the Hallelujahs and Versus. On some "Solemnitates Domini" there is an "Antiphona ante Evangelium" also. There are no Sequences in the Ambrosian Rite. The Psalmellus and Versus of the Epistle and the Versus between Hallelujahs of the Gospel 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 nomine 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.

Kyrie eleison (thrice).

Antiphona post Evangelium.

Deacon: "Pacem habete". R. "Ad te Domine" (cf. the response Soi Kyrie in the Little Synapte and elsewhere in the Constantinopolitan Rite. In early Manuscripts the form here is: "Pacem habete. 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 the "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, clementissime Pater hunc Panem sanctum ut fiat Unigeniti tui Corpus, in nomine Patris, etc." Laying the Host on the 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, saying: "Suscipe clementissime Pater, hunc Calicem, vinum aqua mistum ut fiat Unigeniti tui Sanguis, in nomine, etc." At this point, in Milan Cathedral, the Chapter clergy all file past the north corner of the altar, each kissing the corner as he passes. Then follow two prayers of offering, addressed respectively to the Father and to the Trinity, agreeing in meaning with the "Suscipe Sancte Pater" and "Suscipe Sancta Trinitas" of the Roman Rite, but differing 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 hanc oblationem pro emundatione mea; ut mundes et purges me ab universis peccatorum maculis, quatenus tibi digne ministrare merear, Deus et clementissime Domine".

He blesses the Oblata, continuing: "Benedictio Dei Omnipotentis Patris et Filii et Spiritus Sancti copiosa de cælis descendat super hanc nostram oblationem et accepta tibi sit haec oblatio, Domino sancte, Pater omnipotens, æterne Deus, misericordissime rerum Conditor".

[In the eleventh-century Manuscript in the Chapter Library at Milan (in the list of Sacramentaries given above), the "Dominus vobiscum" after the Creed is followed by a prayer: "Adesto Domine supplicationibus nostris et his muneribus præsentiam tuæ majestatis 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 altar follow. The words are exactly those of the 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 benedixit".

Then follows the "Offertorium". In the cathedral of Milan there is an interesting ceremony at the Offertory, 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 Beroldus (Ed. Magistretti, 1894, 52). The institution is mentioned in a charter of Bishop Anspert in the ninth century. Wickham Legg (Ecclesiological 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 "Symbolum Constantinopolitanum", 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 exactly as in the Roman Rite, though the plain chant is altogether different. The Preface itself has the word "quia" after "vere", but otherwise begins as in the Roman Rite, as far as "Æterne 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 vary, 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 revision, there is a variation which comes after "hæc 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. Filius tuus qui cum Dominus esset Majestatis, descendens de cælo formam servi, qui prius perierat, suscepit, 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 regenerare dignatus es dans eis remissionem omnium peccatorum, ut invenires eos in Christo Jesu Domino nostro. Pro quibus tibi, Domine supplices fundimus preces ut nomina eorum pariterque famuli tui Papæ 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 exactly 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 Hippolytus, Vincent, Apollinaris, Vitalis, Nazarius and Celsus, Protasius and Gervasius, Victor, Nabor, Felix, and Calimerius being added. In the earlier editions there were the following additional names: Maternus, Eustorgius, Dionysius, Ambrose, Simplitian, Martin, Eusebius, Hilary, Julius, and Benedict.

"Quam oblationem quam pietati tuæ offerimus tu Deus in omnibus quæsumus, etc.", the rest as in the Roman Canon. At this point the Priest washes his hand, "nihil dicens".

The next clauses, reciting the Institution, differ verbally.

"Qui pridie quam pro nostra omniumque salute pateretur (cf. the Maundy Thursday Mass of the Roman Rite) accipiens Panem, elevavit oculis ad cælos ad te Deum Patrem suum omnipotentem, tibi gratias agens benedixit, fregit, deditque Discipulis suis, dicens ad eos: Accipite et manducate ex hoc omnes: Hoc est enim Corpus meum. Simili modo, postquam cœnatum est, accipiens Calicem, elevavit oculos ad cælos, ad te Deum Patrem suum omnipotentem: item tibi gratias agens, benedixit, tradiditque Discipulis suis, dicens ad eos: Accipite et bibite ex eo omnes: Hic est enim Calix, &c. (as in the Roman Canon). Mandans quoque et dicens ad eos: Hæc quotiescunque feceritis in meam commemorationem facietis: Mortem meam prædicabitis, Resurrectionem meam annuntiabitis, Adventum meum sperabitis donec iterum de cælis veniam ad vos." It may be noted that this long ending, commemorating the Death, Resurrection and Second Coming, is nearly identical with that in the "Canon Dominicus Sancti Gilasi" in the Stowe Missal and has resemblances to the forms in several of the West Syrian (Jacobite) anaphoræ. "Unde et memores" differs only in reading "gloriosissimæ" instead of "gloriosæ Ascensionis"

"Supra quæ propitio" inserts "tuo" after "vultu" and reads "justi pueri tui Abel".

"Supplices te rogamus" reads "tremendæ" instead of "divinæ Majestatis."

"Memento etiam Domine" exactly agrees with the Roman Rite.

"Nobis quoque, minimis, et peccatoribus famulis tuis de multitudine misericordiæ tuæ," continuing as in the Roman Rite, except for the list of saints, which adds a second Joannes, substitutes Andreas for Matthias, omits Ignatius and Alexander, and adds Euphemia, Justina, Sabina, Thecla, Pelagia, and Catharine (the Manuscripts and 1475 lists omit Catharine), varying the order a little. The ending also differs, "benedicis et nobis famulis tuis largiter præstas ad augmentum fidei et remissionem peccatorum nostrorum: Et est tibi Deo Patri omnipotenti ex+ipso et per+ipsum et in+ipso omnis honor virtus laus et gloria, impe+rium, perpe+tuitas et po+testas in unitate spiritus sancti per infinita secula seculorum. Amen." The Fraction and Commixture occur at this point, instead of after the "Pater Noster" as in the Roman Rite since St. Gregory the Great. The priest breaks the Host over the chalice, saying: Corpus tuum frangitur, Christe, Calix benedicitur"; then laying one part on the paten, he breaks a particle from the other, saying: "Sanguis tuus sit nobis semper ad vitam et ad salvandas animas, Deus noster". Then he puts the particle into the chalice, saying: "Commixtio consecrati Corporis et Sanguinis D. N. J. C. nobis edentibus et sumentibus proficiat ad vitam et gaudium sempiternum". Then follows the "Confractorium", an anthem varying according to the day.

The Pater noster, introduced by the same clause as in the Roman Rite, except on Maundy Thursday and Easter Day, when different forms are used. The Embolism differs somewhat: "Libera nos . . . et intercedente pro nobis Beata Maria Genitrice Dei ac Domini nostri Jesu Christi et Sanctis Apostolis tuis Petro et Paulo atque Andrea et Beato Ambrosio Confessore tuo atque Pontifice una cum omnibus Sanctis tuis . . . ab omni perturbatione securi. Præsta per eum, cum quo beatus vivis et regnas Deus in unitate Spiritus Sancti per omnia secula "seculorum. Amen.

The Pax. The priest says: "Pax et communicatio D. N. J. C. sit semper vobiscum. R. Et cum spiritu tuo". The deacon: "Offerte vobis pacem. R. Deo gratias". The prayer, "Domine Jesu Christe qui dixisti, etc.", which differs from the Roman in reading "pacificare, custodire et regere digneris propitius". Then the "Pax" is given: "V. Pax tecum. R. Et cum spiritu tuo," as in the Roman Rite. In Masses for the Dead the "Offerte vobis pacem ", the prayer, and the giving of the "Pax" are omitted, and the "Agnus Dei", differing from the Roman form "pro defunctis" only in adding "et locum indulgentiæ cum Sanctis tuis in gloria" at the end, is said. The "Agnus Dei" does not occur in other Masses.

The Communion. The preliminary prayers are: "Domine Sancte Pater omnipotens, æterne Deus da mihi hoc Corpus Jesu Christi Filii tui Domini mei ita sumere: ut non sit mihi ad judicium sed ad remissionem omnium peccatorum meorum. Qui tecum vivit, etc.," and "Domine Jesu Christe Fili Dei vivi", which only differs from the Roman in reading "obedire" for "inhærere". Then follows "Domine non sum dignus", as in the Roman Rite, after which comes "Quid retribuam Domino pro omnibus quæ retribuit mihi? Panem cælestem accipiam et nomen Domini invocabo. Corpus D. N. J. C. custodiat animam meam ad vitam æternam. Amen. Quid retribuam, etc.," exactly as in the Roman Rite. Then, at receiving the Chalice, "Præsta, quæso, Domine, ut perceptio Corporis et Sanguinis D. N. J. C. ad vitam nos perducat æternam", after which "Quod ore sumpsimus, Domine, pura mente Capiamus ut de Corpore et Sanguine D. N. J. C. fiat nobis remedium sempiternum". At the Ablution: "Confirma hoc, Deus, quod operatus es in nobis et dona Ecclesiæ tuæ perpetuam tranquillitatem et pacem".

The "Transitorium" (the Ambrosian equivalent of the Roman "Communio") and the "Oratio Post Communionem" follow.

V. Dominus vobiscum, etc.

Kyrie eleison (thrice).

V. Benedicat et exaudiat nos Deus. R. Amen.

V. Procedamus cum pace. R. In nomine Christi.

V. Benedicamus Domino. R. Deo Gratias.

Then follow "Placeat tibi" (slightly varied), the Blessing and the Last Gospel as in the Roman Rite.

The present form from the "Pax" onward dated from the revision of St. Charles Borromeo, and appears for the first time in print in 1594. In 1475, 1560, etc., the form was as follows:

V. Pax et communicatio D. N. J. C. sit semper vobiscum.

R. Et cum spiritu tuo.

V. Offerte nobis pacem. R. Deo gratias. Pax in cælo, pax in terra, pax in omni populo pax sacerdotibus ecclesiarum Dei. Pax Christi et Ecclesiæ maneat semper vobiscum.

Then the Priest gives the "Pax" to the server, saying "Habete vinculum pacis et caritatis ut apti sitis sacrosanctis mysteriis Dei. R. Amen. Domine Sancte Pater etc.", as at present. The second prayer, "Domine Jesu Christe, etc.", was not used. (In the early Manuscripts the giving of the "Pax" ends with "Offerte nobis pacem, etc.")

Quid retribuam, etc. Panem cælestem, etc.

Domine, non sum dignus, etc.

Corpus D. N. J. C. profitiat mihi sumenti et omnibus pro quibus illud obtuli ad vitam et gaudium sempiternum. Amen. (This form is found also in the Chur Missal of 1589.)

Præsta, quæeso, Domine, ut perceptio corporis et sanguinis D. N. J. C. quem pro nobis dignatus est fundere ab omni nos peccati maculâ purget et ad vitam perducat æternam. Per eundem, etc.

Quid retribuam, etc. Calicem salutaris, etc.

Domine non sum dignus, etc.

Corpus et Sanguis D. N. J. C. propitius sit mihi sumenti et omnibus pro quibus illud obtuli ad vitam et gaudiam sempiternam. Per eundem, etc.

Deo gratias. Deo Gratias.

Accepta Christi munera sumamus Dei gratia, non ad judicium sed ad salvandas animas, Deus noster. Agnus Dei, qui tollis peccata mundi, miserere nobis. Gloria Patri, etc. Sicut erat, etc. Agnus Dei, qui tollis peccata mundi, suscipe deprecationem 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 Manuscript (No. 1-d in list above), quoted in the Solesmes edition of the Bergamo book, does not contain any more at the "Pax" and "Communion" than "Pax et Communicatio, etc." "Offerte vobis pacem." "Oratio post communionem." "Dominus vobiscum, etc." "Quad ore sumpsimus, etc."