The Ambrosian hymns are a collection of early hymns of the Latin liturgical rites , whose core of four hymns were by Ambrose of Milan in the 4th century.
101-643: The hymns of this core were enriched with another eleven to form the Old Hymnal , which spread from the Ambrosian Rite of Milan throughout Lombard Italy , Visigothic Spain , Anglo-Saxon England and the Frankish Empire during the early medieval period (6th to 8th centuries); in this context, therefore, the term “Ambrosian” does not imply authorship by Ambrose himself, to whom only four hymns are attributed with certainty, but includes all Latin hymns composed in
202-488: A Milanese, reversed his policy in this respect. St. Gregory VII made another attempt, and Le Brun (Explication de la Messe, III, art. I, § 8) conjectures that Landulf's miraculous narrative was written with a purpose about that time. Having weathered these storms, the Ambrosian Rite had peace for some three centuries and a half. In the first half of the fifteenth century Cardinal Branda da Castiglione , who died in 1448,
303-660: A correspondence with Anselm, Archbishop of Milan, and Martin, treasurer of St. Ambrose, with a view of obtaining copies of the books of the Ambrosian Rite, so that they might introduce it into their church. In the fourteenth century, the Emperor Charles IV introduced the Rite into the Church of St. Ambrose at Prague . Traces of it, mixed with the Roman, are said by Hoeyinck (Geschichte der kirchl. Liturgie des Bisthums Augsburg) to have remained in
404-453: A day I praise you for your righteous laws" (of this, Symeon of Thessalonica writes that "the times of prayer and the services are seven in number, like the number of gifts of the Spirit, since the holy prayers are from the Spirit"). In Act 10:9, the decision to include Gentiles among the community of believers, arose from a vision Peter had while praying about noontime. Early Christians prayed
505-576: A dozen are in other metres; and the Ambrosian Breviary re-edited by Charles Borromeo in 1582 has its hymns in that metre almost exclusively. It should be said, however, that even in the days of Ambrose the classical metres were slowly giving place to accentual ones, as his work occasionally shows; while in subsequent ages, down to the reform of the Breviary under pope Urban VIII , hymns were composed most largely by accented measure. That Ambrose himself
606-474: A further six (three from the Benedictine list, three from Biraghi's list): Illuminans altissimus (OH 35), Aeterna Christi munera (OH 44), Splendor paternae gloriae (OH 8), Hic est dies verus dei (OH 39), Apostolorum passio (OH 42), Amore Christi nobilis (OH 43). The term “Old Hymnal” refers to Benedictine hymnals of the 6th to 8th centuries. Gneuss' (1968) distinguished the core “Old Hymnal I” of
707-565: A new translation of the psalms and establishing a special commission to study a general revision, with a view to which all the bishops were consulted in 1955. His successor, Pope John XXIII , made a further revision in 1960. Following the Second Vatican Council , the Catholic Church's Roman Rite simplified the observance of the canonical hours and sought to make them more suited to the needs of today's apostolate and accessible to
808-532: A struggle, from the loss of its Rite, and St. Charles Borromeo though he made some alterations in a Roman direction, was most careful not to destroy its characteristics. A small attempt made against it by a Governor of Milan who had obtained permission from the Pope to have the Roman Mass said in any church which he might happen to attend, was defeated by St. Charles, and his own revisions were intended to do little more than
909-605: A very large body of Latin hymns beyond the Benedictine New Hymnal preserved in manuscripts of the late medieval period. The New Hymnal was substantially revised in the 17th century, under the humanist Pope Urban VIII , whose alterations are inherited in the current-day Roman Breviary . Gneuss (1968) lists 133 hymns of the New Hymnal, based on their sequence in Durham Cathedral Library B.III.32. Gneuss' index of
1010-437: A “?”, seven with bracket and question-mark, and eight with a varied lot of brackets, question-marks, and simultaneous possible ascriptions to other hymnodists. Only four hymns are universally conceded to be authentic: With respect to the first three, Augustine quotes from them and directly credits their authorship to Ambrose. Internal evidence for No. 1 is found in many verbal and phrasal correspondences between strophes 4-7 and
1111-670: Is a Latin liturgical rite of the Catholic Church . The rite is named after Saint Ambrose , a bishop of Milan in the fourth century. It is used by around five million Catholics in the greater part of the Archdiocese of Milan (excluding Monza , Treviglio and Trezzo sull'Adda ), in some parishes of the Diocese of Como , Bergamo , Novara , Lodi , and in the Diocese of Lugano , Canton of Ticino , Switzerland . The Ambrosian Rite has risked suppression at various points in its history. It
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#17328557679651212-523: Is a fragment of the longer hymn (in strophes of four lines), Bis ternas horas explicans , and credited it to Ambrose without hesitation. The 18 hymns attributed to Ambrose by Biraghi (1862) are 1–7 above, and the following: Biraghi's list received the support of Dreves (1893) and of Blume (1901), but 20th-century scholarship has tended to reduce the number of hymns attributable to Ambrose. Helmut Gneuss (1968) accepts only hymns 1–4 as certainly composed by Ambrose, and admits possible Ambrosian authorship for
1313-578: Is a gap in the history of the Milanese Rite. However, St. Simplician , the successor of St. Ambrose, added much to the rite and St. Lazarus (438-451) introduced the three days of the litanies ( Cantù, Milano e il suo territorio , I, 116). The Church of Milan underwent various vicissitudes and for a period of some eighty years (570-649), during the Lombard conquests, the see was moved to Genoa in Liguria. In
1414-682: Is archaic Roman or a much-Romanized form of the Gallican Rite . J. M. Neale and others from the Anglican tradition referred the Hispano-Gallican and Celtic family of liturgies to an original imported into Provence from Ephesus in Asia Minor by St. Irenæus , who had received it through St. Polycarp from St. John the Divine . The name Ephesine was applied to this liturgy, and it was sometimes called
1515-539: Is mentioned by Isidore of Seville as the first to compose Latin hymns, and Ambrose (d. 397), styled by Dreves (1893) “the Father of Church-song”, are linked together as pioneers of Western hymnody. The Old Hymnal consists of the extant Latin hymns composed during the 4th and 5th centuries. The hymns of the Old Hymnal are in a severe style, clothing Christian ideas in classical phraseology, and yet appealing to popular tastes. At
1616-742: Is not exclusively used even in the city of Milan itself. In parts of the Swiss Canton of Ticino , it is used; in other parts, the Roman Rite is so much preferred that it is said that when Cardinal Gaisruck tried to force the Ambrosian upon them the inhabitants declared that they would be either Roman or Lutheran. There are traces also of the use of the Ambrosian Rite beyond the limits of the Province of Milan. In 1132-34, two Augustinian canons of Ratisbon , Paul, said by Bäumer to be Paul of Bernried, and Gebehard, held
1717-711: Is now found in the Roman Breviary . It is sung at Lauds on Sunday from the Octave of the Epiphany to the first Sunday in Lent, and from the Sunday nearest to the first day of October until Advent. There are numerous translations into English, of which that by Cardinal Newman is given in the Marquess of Bute's Breviary (trans. 1879). The additional eight tunes and/or hymns credited to St. Ambrose by
1818-561: Is the author of some hymns is not under dispute. Like Hilary, Ambrose was also a “Hammer of the Arians”. Answering their complaints on this head, he says: “Assuredly I do not deny it ... All strive to confess their faith and know how to declare in verse the Father and the Son and the Holy Ghost.” And Augustine of Hippo speaks of the occasion when the hymns were introduced by Ambrose to be sung “according to
1919-496: The officium divinum ("divine service" or "divine duty"), and the opus Dei ("work of God"). The current official version of the hours in the Roman Rite is called the Liturgy of the Hours ( Latin : liturgia horarum ) or divine office . In Lutheranism and Anglicanism , they are often known as the daily office or divine office , to distinguish them from the other "offices" of
2020-741: The Assyrian Church of the East , and their Eastern Catholic and Eastern Lutheran counterparts vary based on the rite, for example the East Syriac Rite or the Byzantine Rite . The canonical hours stemmed from Jewish prayer . In the Old Testament , God commanded the Israelite priests to offer sacrifices of animals in the morning and afternoon ( Exodus 29:38–39 ). Eventually, these sacrifices moved from
2121-707: The Byzantine Empire , the development of the Divine Services shifted from the area around Jerusalem to Constantinople . In particular, Theodore the Studite ( c. 758 – c. 826 ) combined a number of influences from the Byzantine court ritual with monastic practices common in Anatolia , and added thereto a number of hymns composed by himself and his brother Joseph (see typikon for further details). In
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#17328557679652222-641: The Gregorian mission , and the Anglo-Saxon church does not seem to have adopted the Frankish Hymnal. Sometimes also distinguished is a “ Mozarabic Hymnal” or “Spanish Hymnal”, which adopted some but not all innovations of the Frankish Hymnal. The Frankish Hymnal itself was replaced by the so-called New Hymnal, beginning in the 9th century. This development was possibly associated with the reforms of Benedict of Aniane , but its rapid success also suggests support form
2323-601: The Portian Basilica which she claimed for the Arians. St. Ambrose filled the church with Catholics and kept them there night and day until the peril was past. And he arranged Psalms and hymns for them to sing, as St. Augustine says, "after the manner of the Orientals, lest the people should languish in cheerless monotony"; and of this Paulinus the deacon says: "Now for the first time antiphons, hymns, and vigils began to be part of
2424-692: The Tabernacle to Solomon's Temple in Jerusalem . During the Babylonian captivity , when the Temple was no longer in use, synagogues carried on the practice, and the services (at fixed hours of the day) of Torah readings , psalms , and hymns began to evolve. This "sacrifice of praise" began to be substituted for the sacrifices of animals. After the people returned to Judea , the prayer services were incorporated into Temple worship as well. The miraculous healing of
2525-463: The diocese of Augsburg down to its last breviary of 1584, and according to Catena (Cantù, Milano e il suo territorio, 118) the use of Capua in the time of St. Charles Borromeo had some resemblance to that of Milan. Important editions of the Ambrosian Missal were issued in 1475, 1594, 1609, 1902 and 1954. The last of these was the final edition in the form of the Ambrosian Rite that preceded
2626-809: The genuflections , and adding the Prayer of the Faithful . The Eucharistic prayer continued to be said in Latin until 1967. The altars were moved to face the people. When the Mass of Paul VI was issued in 1969, most Ambrosian-Rite priests began to use the new Roman Missal (only omitting the Agnus Dei ), the Roman Lectionary , and the General Roman Calendar (with its four-week Advent ). The Ambrosian form of administering
2727-481: The 10th and 11th centuries. The Cistercian order in the 12th century again simplified the New Hymnal to a core of 34 hymns which they thought were purely Ambrosian, but this was again expanded with an additional 25 hymns in 1147. Peter Abelard composed more than 90 entirely new hymns, and large numbers of further new hymns were composed by members of the Franciscans and Dominicans in the 13th century, resulting in
2828-434: The 6th century, with about 15 hymns, from the 8th-century “Old Hymnal II”, with about 25 hymns, including both additions and deletions in comparison with Old Hymnal I. Gneuss (1974) renamed his “Old Hymnal II” to “ Frankish Hymnal ”. The Frankish Hymnal represents a revision of the Old Hymnal taking place in the Frankish Empire during the 8th to early 9th centuries. By contrast, the Old Hymnal came to Anglo-Saxon England with
2929-624: The Ambrosian Missal were implemented in 1978, restoring for example the place of the Creed in the Mass, and the new Ambrosian rite for funerals was issued. The Ambrosian Missal also restored two early-medieval Ambrosian Eucharistic prayers, unusual for placing the epiclesis after the Words of Institution , in line with Oriental use. In 1984-1985 the new Ambrosian Liturgy of the Hours was published and in 2006
3030-475: The Ambrosian Rite has preserved the pre-Gelasian and pre-Gregorian form of the Roman Rite. Some features of the Ambrosian Rite distinguish it from the Roman Rite liturgy . The main differences in the Mass are: The main differences in the liturgical year are: Other differences are that: The early manuscripts of the Ambrosian Rite are generally found in the following forms: The following are some of
3131-630: The Benedictine editors are: The Roman Breviary parcels No. 6 out into two hymns: for Martyrs (beginning with a strophe not belonging to the hymn ( Christo profusum sanguinem ); and for Apostles ( Aeterna Christi munera ). No. 7 is assigned in the Roman Breviary to Monday at Lauds , from the Octave of the Epiphany to the first Sunday in Lent and from the Octave of Pentecost to Advent . Nos. 9, 10, 11 are also in
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3232-645: The Church (e.g. the administration of the sacraments). In the Eastern Orthodox and Byzantine Catholic Churches , the canonical hours may be referred to as the divine services , and the book of hours is called the horologion ( Greek : Ὡρολόγιον ). Despite numerous small differences in practice according to local custom, the overall order is the same among Byzantine Rite monasteries, although parish and cathedral customs vary rather more so by locale. The usage in Oriental Orthodox Churches ,
3333-582: The Divine Office grew more important in the life of the Church, the rituals became more elaborate. Praying the Office already required various books, such as a Psalter for the psalms, a lectionary to find the assigned Scripture reading for the day, a Bible to proclaim the reading, a hymnal for singing, etc. As parishes grew in the Middle Ages away from cathedrals and basilicas, a more concise way of arranging
3434-474: The Eucharist—assigned to those times: "they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity ... after which it was their custom to separate, and then reassemble, to eat in common a harmless meal." (cf. Lovefeast ) This vigil was a regular institution of Christian life and was defended and highly recommended by St. Augustine and St. Jerome. The Office of
3535-604: The Gallican Psalter for the Roman. The Franciscans gradually spread this breviary throughout Europe. Eventually, Pope Nicholas III adopted the widely used Franciscan breviary to be the breviary used in Rome. By the 14th century, the breviary contained the entire text of the canonical hours. In general, when modern secular books reference canonical hours in the Middle Ages , these are the equivalent times: Church bells are tolled at
3636-719: The Liturgy of St. John. In support of this theory, Colman, at the Synod of Whitby in 664, attributed the Celtic rule of Easter to St. John. But Neale greatly exaggerated the Romanizing effected by St. Charles Borromeo. W. C. Bishop, however, in his article on the Ambrosian Breviary, takes up the same line as Neale in claiming a Gallican origin for the Ambrosian Divine Office. Louis Duchesne in his "Origines du culte chrétien" theorizes that
3737-446: The Mass, says: "Ambrose, Bishop of Milan, also arranged a ceremonial for the Mass and other offices for his own church and for other parts of Liguria, which is still observed in the Milanese Church". In the eleventh century Pope Nicholas II , who in 1060 had tried to abolish the Mozarabic Rite , wished also to attack the Ambrosian and was aided by St. Peter Damian but he was unsuccessful, and Pope Alexander II his successor, himself
3838-410: The Office. The Cluniac Reforms of the 11th century renewed an emphasis on liturgy and the canonical hours in the reformed priories of the Order of Saint Benedict , with Cluny Abbey at their head. As the form of fixed-hour prayer developed in the Christian monastic communities in the East and West, the Offices grew both more elaborate and more complex, but the basic cycle of prayer still provided
3939-418: The Pope. On 9 July 1568, Pope Pius V , the successor of the pope who closed the Council of Trent, promulgated an edition, known as the Roman Breviary , with his Apostolic Constitution Quod a nobis , imposing it in the same way in which, two years later, he imposed his Roman Missal . Later popes altered the Roman Breviary of Pope Pius V. Pope Pius XII began reforming the Roman Breviary, allowing use of
4040-418: The Psalms ( Acts 4:23–30 ), which have remained the principal part of the canonical hours. By 60 AD, the Didache , recommends disciples to pray the Lord's Prayer three times a day; this practice found its way into the canonical hours as well. By the second and third centuries, such Church Fathers as Clement of Alexandria , Origen , and Tertullian wrote of the practice of Morning and Evening Prayer, and of
4141-486: The Roman Breviary. (No. 11, however, being altered into Jam sol recedit igneus . Nos. 9–12 have verbal or phrasal correspondences with acknowledged hymns by Ambrose. No. 8 remains to be considered. The Maurists gave it to Ambrose with some hesitation, because of its prosodial ruggedness, and because they knew it not to be a fragment (six verses) of a longer poem, and the (apparently) six-lined form of strophe puzzled them. Daniel pointed out ( Thes. , I, 23, 24; IV, 13) that it
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4242-424: The Sanctified near Jerusalem – its offices are highly developed and quite complex. Two main strata exist in the rite, those places that have inherited the traditions of the Russian Church which had been given only the monastic sabbaite typicon which is used to this day in parishes and cathedrals as well as in monasteries, and everywhere else where some remnant of the cathedral rite remained in use; therefore,
4343-410: The Second Vatican Council and is now used mainly in the church of San Rocco al Gentilino in Milan . Following the guidelines of the Second Vatican Council and the preliminary revisions of the Ordinary of the Mass of the Roman Rite, a new bilingual (Latin and Italian) edition of the Ambrosian Missal was issued in 1966, simplifying the 1955 missal, mainly in the prayers the priest said inaudibly and in
4444-412: The Second Vatican Council, should be preserved. Work, still in progress, began on all the Ambrosian liturgical texts. On 11 April 1976 Cardinal Colombo published the new Ambrosian Missal , covering the whole liturgical year. Later in the same year an experimental Lectionary appeared, covering only some liturgical seasons, and still following the Roman-Rite Lectionary for the rest. Minor modifications of
4545-421: The Short , had abolished the Gallican Rite in France, in favour of a Gallicanized Roman Rite . He sent to Milan and caused to be destroyed or sent beyond the mountain, quasi in exilium (as if into exile), all the Ambrosian books which could be found. Eugenius the Bishop, (transmontane bishop, as Landulf calls him), begged him to reconsider his decision. After the manner of the time, an ordeal, which reminds one of
4646-405: The Vigils was a single Office, recited without interruption at midnight. Probably in the fourth century, in order to break the monotony of this long night prayer the custom of dividing it into three parts or Nocturns was introduced. John Cassian in speaking of the solemn Vigils mentions three divisions of this Office. Around the year 484, the Greek-Cappadocian monk Sabbas the Sanctified began
4747-436: The West, the Rule of Saint Benedict (written in 516) was modeled on his guidelines for the prayers on the customs of the basilicas of Rome . It was he who expounded the concept in Christian prayer of the inseparability of the spiritual life from the physical life. St. Benedict set down the dictum Ora et labora – "Pray and work". The Order of Saint Benedict began to call the prayers the Opus Dei or "Work of God". By
4848-400: The authenticated hymns of Ambrose and to the hymns which were afterwards composed on the model. Daniel gave no less than ninety-two Ambrosian hymns, under of “S. Ambrosius et Ambrosiani”. Similarly, Migne, in Patrologia Latina 17 (1845) edited Hymni S. Ambrosio attributi , without attempting to decide which hymns of the Old Hymnal are genuinely due to Ambrose. Modern hymnology has reduced
4949-412: The calendar year, and also, occasionally, specific days of the week that fall near specific calendar dates, e.g., the Sunday before the Exaltation of the Cross . The texts for this cycle are found in the Menaion . The commemorations on the Paschal Cycle (Moveable Cycle) depend upon the date of Pascha (Easter) . The texts for this cycle are found in the Lenten Triodion , the Pentecostarion ,
5050-430: The celebrated trials by fire and by battle in the case of Alfonso VI and the Mozarabic Rite , was determined on. Two books, Ambrosian and Roman, were laid closed upon the altar of St. Peter's Church in Rome and left for three days, and the one which was found open was to win. They were both found open, and it was resolved that as God had shown that one was as acceptable as the other, the Ambrosian Rite should continue. But
5151-409: The character of reflection on the day that is past and preparing the soul for its passage to eternal life. In each office, the psalms and canticle are framed by antiphons . Because the Rite of Constantinople evolved as a synthesis of two distinct rites – cathedral rite of Constantinople called the "asmatiki akolouthia" ("sung services") and the monastic typicon of the Holy Lavra of Saint Sabbas
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#17328557679655252-514: The church every day for morning prayer (which became known as lauds ) and evening prayer (which became known as vespers ), while praying at the other fixed prayer times privately. In the evening the faithful assembled in the place or church where the feast was to be celebrated and prepared themselves by prayers, readings, and sometimes also by hearing a sermon . Pliny the Younger (63 – c. 113 ) mentions not only fixed times of prayer by believers, but also specific services—other than
5353-469: The conclusion. The Night Office and Lauds are grouped together as a single canonical hour to form a total of seven canonical hours. By the fourth century the word "matins" became attached to the prayer originally offered at cockcrow. and, according to the sixth-century Rule of Saint Benedict , could be calculated to be the eighth hour of the night (the hour that began at about 2 a.m.). Outside of monasteries few rose at night to pray. The canonical hour of
5454-414: The core of these is the hymn Te Deum . Since the spread of the Old Hymnal is closely associated with the Ambrosian Rite , Te Deum had long been known as “the Ambrosian Hymn”. While it certainly dates to the 4th century, Ambrose's authorship is no longer taken for granted, the hymn being variously ascribed to Hilary, Augustine of Hippo , or Nicetas of Remesiana . Isidore, who died in 636, testifies to
5555-459: The crippled beggar described in Acts of the Apostles 3:1, took place as Peter and John went to the Temple for the three o'clock hour of prayer. The practice of daily prayers grew from the Jewish practice of reciting prayers at set times of the day known as zmanim : for example, in the Acts of the Apostles , Saint Peter and John the Evangelist visit the Temple in Jerusalem for the afternoon prayers. Psalm 119 :164 states: "Seven times
5656-511: The destruction had been so far effective that no Ambrosian books could be found, save one missal which a faithful priest had hidden for six weeks in a cave in the mountains. Therefore the Manuale was written out from memory by certain priests and clerks (Landulph, Chron., 10-13). Walafridus Strabo, who died Abbot of Reichenau in 849, and must therefore have been nearly, if not quite, contemporary with this incident, says nothing about it, but (De Rebus Ecclesiasticis, xxii), speaking of various forms of
5757-402: The early church, during the night before every feast, a vigil was kept. The word "Vigils", at first applied to the Night Office, comes from a Latin source, namely the Vigiliae or nocturnal watches or guards of the soldiers. The night from six o'clock in the evening to six o'clock in the morning was divided into four watches or vigils of three hours each, the first, the second, the third, and
5858-439: The eighth century, manuscript evidence begins. In a short treatise on the various cursus entitled "Ratio de Cursus qui fuerunt ex auctores" (sic in Cotton Manuscripts, Nero A. II, in the British Library ), written about the middle of the eighth century, probably by an Irish monk in France, is found perhaps the earliest attribution of the Milan use to St. Ambrose, though it quotes the authority of St. Augustine, probably alluding to
5959-615: The fashion of the East”. However, the term “Ambrosian” does not imply authorship by Ambrose himself. The term, ( Hymni Ambrosiani ) is used in the rule of St. Benedict , and already by the 9th century Walafridus Strabo notes that, while Benedict styled Ambrosianos the hymns to be used in the canonical hours , the term is to be understood as referring both to hymns composed by Ambrose, and to hymns composed by others who followed in his form. Strabo further remarks that many hymns were wrongly supposed to be Ambrose's, including some “which have no logical coherence and exhibit an awkwardness alien to
6060-400: The feast; however, in the latter instance, Vespers and matins are rather less abridged but the Divine Liturgy commences at the end of matins and the hours are not read, as was the case in the extinct cathedral rite of Constantinople. Also, as the rite evolved in sundry places, different customs arose; an essay on some of these has been written by Archbishop Basil Krivoshein and is posted on
6161-410: The fixed times of these canonical hours in some Christian traditions as a call to prayer. In the Latin Church of the Catholic Church, bishops, priests, deacons and the members of the consecrated life are obliged to recite the hours each day, keeping as far as possible to the true time of day, and using the text of the approved liturgical books that apply to them. The laity are encouraged to recite
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#17328557679656262-440: The form of the strophe lends itself well to musical settings (as the English accentual counterpart of the metric and strophic form illustrates). This poetic form has always been the favourite for liturgical hymns, as the Roman Breviary will show at a glance. But in earlier times the form was almost exclusively used, down to and beyond the eleventh century. Out of 150 hymns in the eleventh-century Benedictine hymnals, for example, not
6363-415: The fourth vigil. The Night Office is linked to Psalm 119:62 : "At midnight I will rise to give thanks unto thee because of thy righteous judgments." Christians attended two liturgies on the Lord's Day , worshipping communally in both a morning service and evening service, with the purpose of reading the Scriptures and celebrating the Eucharist . Throughout the rest of the week, Christians assembled at
6464-415: The hours was needed. So, a sort of list developed called the breviary , which gave the format of the daily office and the texts to be used. The spread of breviaries eventually reached Rome, where Pope Innocent III extended their use to the Roman Curia . The Franciscans sought a one-volume breviary for their friars to use during travels, so the order adopted the Breviarium Curiae , but substituting
6565-427: The laity, hoping to restore their character as the prayer of the entire Church. The council abolished the office of Prime, and envisioned a manner of distributing the psalms over a period of more than 1 week. The Roman breviary is published under the title Liturgia Horarum . A translation is published by Catholic Book Publishing Corp. under the title The Liturgy of the Hours in four volumes, arranged according to
6666-455: The liturgical year influence the manner in which the materials from the liturgical books (above) are inserted into the daily services: Each day of the week has its own commemoration: Most of the texts come from the Octoechos , which has a large collections of hymns for each weekday for each of the eight tones; during great lent and, to a lesser degree, the pre-lenten season, the Lenten Triodion supplements this with hymns for each day of
6767-422: The mainstream church and issued corrected service books which included the principal characteristics distinguishing it from other rites. According to St. Augustine ( Confessiones , IX, vii) and Paulinus the Deacon ( Vita S. Ambrosii , § 13), St. Ambrose introduced innovations, not indeed into the Mass, but into what would seem to be the Divine Office , at the time of his contest with the Empress Justina , for
6868-401: The minor or little hours . According to Dwight E. Vogel, Daniel James Lula and Elizabeth Moore the diurnal offices are Terce , Sext , and Nones , which are distinguished from the major hours of Matins , Lauds and Vespers and from the nighttime hours of Compline and Vigil . The Council of Trent , in its final session on 4 December 1563, entrusted the reform of the Breviary to
6969-586: The most noted Manuscripts of the rite: Some editions of the printed Ambrosian service-books: The editions of the Missals, 1475, 1751, and 1902; Breviaries, 1582 and 1902; Ritual, 1645; both Psalters, both Ceremonials, the Lectionary, and Litanies are in the British Museum. [REDACTED] This article incorporates text from a publication now in the public domain : Jenner, Henry (1907). " Ambrosian Liturgy and Rite ". In Herbermann, Charles (ed.). Catholic Encyclopedia . Vol. 1. New York: Robert Appleton Company. Canonical hours In
7070-407: The new Ambrosian rite of marriage . On 20 March 2008 the new Ambrosian Lectionary, superseding the 1976 experimental edition, and covering the whole liturgical year, was promulgated, coming into effect from the First Sunday of Advent 2008 (16 November 2008). It is based on the ancient Ambrosian liturgical tradition and contains in particular, a special rite of light ("lucernarium") and proclamation of
7171-415: The nighttime canonical hour of vigil . It links the seven daytime offices with Psalm 118/119 :164, "Seven times a day I praise you for your righteous rules"; and the one nighttime office with Psalm 118/119 :62, "At midnight I rise to praise you, because of your righteous rules", In this reckoning, the one nocturnal office, together with Lauds and Vespers, are the three major hours , the other five are
7272-428: The number of hymns for which Ambrosian authorship is plausible to about fifteen, including uncertain cases. The Maurists limited the number they would ascribe to St. Ambrose to twelve. Luigi Biraghi (1862) and Dreves (1893) raised the figure to eighteen. Chevalier is criticised minutely and elaborately by Blume for his Ambrosian indications: twenty without reservation, seven “(S. Ambrosius)”, two unbracketed but with
7373-510: The observance of the Church in Milan, which devout observance lasts to our day not only in that church but in nearly every province of the West". From the time of St. Ambrose, whose hymns are well-known and whose liturgical allusions may certainly be explained as referring to a rite which possessed the characteristics of that which is called by his name, until the period of Charlemagne (circ AD 800), there
7474-538: The order of 150 hymns in total. The earliest Latin hymns were built on the template of the hymns ( ῠ̔́μνοι ) of the Greek and Syriac churches of the second to third centuries. The first Latin hymns were composed by Hilary of Poitiers (d. 367), who had spent in Asia Minor some years of exile from his see, and had thus become acquainted with the hymns of the Eastern Church; his Liber Hymnorum has not survived. Hilary, who
7575-399: The other sacraments was for the most part already identical with the Roman. This made it uncertain whether the Ambrosian Rite would survive. But in promulgating the documents of the 46th diocesan synod (1966–1973), Cardinal Archbishop Giovanni Colombo , supported by Pope Paul VI (a former Archbishop of Milan), finally decreed that the Ambrosian Rite, brought into line with the directives of
7676-461: The passage already mentioned: "There is yet another Cursus which the blessed Bishop Augustine says that the blessed Ambrose composed because of the existence of a different use of the heretics, which previously used to be sung in Italy". According to a narrative of Landulphus Senior , the eleventh-century chronicler of Milan, Charlemagne attempted to abolish the Ambrosian Rite, as he or his father, Pepin
7777-417: The practice of Christianity , canonical hours mark the divisions of the day in terms of fixed times of prayer at regular intervals. A book of hours , chiefly a breviary , normally contains a version of, or selection from, such prayers. In the Roman Rite of the Catholic Church, canonical hours are also called officium , since it refers to the official prayer of the Church, which is known variously as
7878-508: The prayer of the hours. The diurnal offices or daytime offices ( Ecclesiastical Latin : horae diurnae ) are the canonical hours during the day. Interpretation of their number and identity varies. The monastic rule drawn up by Benedict of Nursia ( c. 480 – c. 547 ) distinguishes between the seven daytime canonical hours of lauds (dawn), prime (sunrise), terce (mid-morning), sext (midday), none (mid-afternoon), Vespers (sunset), compline (retiring) and
7979-511: The prayers at the third, sixth and ninth hours. From the time of the early Church, the practice of seven fixed prayer times , being attached to Psalm 119:164 , have been taught; in Apostolic Tradition , Hippolytus instructed Christians to pray seven times a day "on rising, at the lighting of the evening lamp, at bedtime, at midnight" and "the third, sixth and ninth hours of the day, being hours associated with Christ's Passion." In
8080-513: The process of recording the liturgical practices around Jerusalem , while the cathedral and parish rites in the Patriarchate of Constantinople evolved in an entirely different manner. The two major practices were synthesized, commencing in the 8th century , to yield an office of great complexity. In 525, Benedict of Nursia set out one of the earliest schemes for the recitation of the Psalter at
8181-468: The resurrection of Jesus, for use before the Saturday-evening celebration of the Mass of the Sunday, seen as the weekly Easter. Pope John Paul II celebrated Mass in Milan using the Ambrosian Rite in 1983, as did Pope Francis in 2017. The Catholic Encyclopedia of 1907 gives three theories of the ancient origin of the rite, none conclusive. The question resolves itself into whether the Ambrosian Rite
8282-449: The rite as practiced in monasteries everywhere resembles the Russian recension, while non-Russian non-monastic customs differs significantly. For example, in the Russian tradition, the " all-night vigil " is served in every church on Saturday nights and the eves of feast days (although it may be abridged to be as short as two hours) while elsewhere, it is usual to have Matins on the morning of
8383-579: The rite was imported or modified from the East, perhaps by the Cappadocian Arian Bishop Auxentius (355-374), the predecessor of St. Ambrose, and gradually spread to Gaul, Spain, and Britain. Jungmann later concluded that "Duchesne's thesis can be accepted in the sense that Milan was the centre from which a Gallican type liturgy took its origin." Here, "Gallican" means a Latin (not Eastern) liturgy somewhat different from that of Rome. Antonio Maria Ceriani and Magistretti maintain that
8484-494: The rite. The Church of Milan's own liturgy is named Ambrosian after its patron saint Ambrose . The Ambrosian Rite evolved and developed from the 4th century onwards. There is no direct evidence that the rite was the composition of St. Ambrose, but his name has been associated with it since the 8th century. It is possible that Ambrose, who succeeded the Arian bishop Auxentius of Milan , may have removed material seen as unorthodox by
8585-408: The seasons of the liturgical year. The current liturgical books for the celebration of the hours in Latin are those of the editio typica altera (second typical edition) promulgated in 1985. The official title is Officium Divinum, Liturgia Horarum iuxta Ritum Romanum, editio typica altera . After the Second Vatican Council , which decided that the hour of Prime should be suppressed, as it
8686-579: The secular authorities (the Carolingians , viz. Louis the Pious and his successors). The New Hymnal spread rapidly throughout Europe by the early 10th century, and reached England with the English Benedictine Reform in the late 10th century. The earliest extant form of the New Hymnal has 38 hymns. Gneuss (1968) lists a total of 133 hymns of the New Hymnal based on English Benedictine manuscripts of
8787-445: The spread of the custom from Milan throughout the whole of the West, and first refers to the hymns as “Ambrosian”. The Ambrosian strophe has four verses of iambic dimeters (eight syllables), e. g. — The metre differs but slightly from the rhythm of prose, is easy to construct and to memorize, adapts itself very well to all kinds of subjects, offers sufficient metric variety in the odd feet (which may be either iambic or spondaic), while
8888-417: The structure for daily life in monasteries . By the fourth century, the elements of the canonical hours were more or less established. For secular (non-monastic) clergy and lay people, the fixed-hour prayers were by necessity much shorter, though in many churches, the form of the fixed-hour prayers became a hybrid of secular and monastic practice (sometimes referred to as 'cathedral' and 'monastic' models). In
8989-409: The style of Ambrose”. H. A. Daniel, in his Thesaurus Hymnologicus (1841–51) still mistakenly attributed seven hymns to Hilary, two of which ( Lucis largitor splendide and Beata nobis gaudia ) were considered by hymnologists generally to have had good reason for the ascription, until Blume (1897) showed the error underlying the ascription. The two hymns have the metric and strophic cast peculiar to
9090-408: The style of the Old Hymnal. The Frankish Hymnal , and to a lesser extent the “Mozarabic (Spanish) Hymnal” represent a reorganisation of the Old Hymnal undertaken in the 8th century. In the 9th century, the Frankish Hymnal was in turn re-organised and expanded, resulting in the high medieval New Hymnal of the Benedictine order, which spread rapidly throughout Europe in the 10th century, containing on
9191-407: The term " Matins " from Latin matutinus , meaning "of or belonging to the morning", was applied to the psalms recited at dawn. At first " Lauds " (i.e. praises) derived from the three last psalms in the office (148, 149, 150), in all of which the word laudate is repeated frequently, and to such an extent that originally the word Lauds designated the end, that is to say, these three psalms with
9292-466: The time of Saint Benedict of Nursia , author of the Rule, the monastic Liturgy of the Hours was composed of seven daytime hours and one at night. He associated the practice with Psalm 118/119:164, "Seven times a day I praise you", and Psalm 118/119:62, "At midnight I rise to praise you". The fixed-hour prayers came to be known as the "Divine Office" (office coming from 'officium' , lit., "duty"). Initially,
9393-428: The vigil was said in the morning, followed immediately by lauds, and the name of "matins" replaced that of "vigils". Gradually the title "Lauds" was applied to the early morning office. Already well-established by the 9th century in the West, these canonical hours consisted of daily prayer liturgies : The three major hours were Matins, Lauds and Vespers; the minor hours were Terce, Sext, Nones and Compline. As
9494-487: The web. The Horologion ( ῾Ωρολόγιον ; Church Slavonic : Часocлoвъ , Chasoslov ), or Book of Hours , provides the fixed portions of the Daily Cycle of services ( akolouthies , ἀκολουθίες ) as used by the Eastern Orthodox and Eastern Catholic churches . Into this fixed framework, numerous moveable parts of the service are inserted. These are taken from a variety of liturgical books: Various cycles of
9595-662: The week for each week of that season, as does the Pentecostarion during the pascal season. Also, there are fixed texts for each day of the week are in the Horologion and Priest's Service Book (e.g., dismissals ) and the Kathismata (selections from the Psalter ) are governed by the weekly cycle in conjunction with the season. Commemorations on the Fixed Cycle depend upon the day of
9696-470: The “Hexaëmeron” of the Bishop. Augustine also appears to refer to No. 4 (to the third verse of the fourth strophe, Geminae Gigas substantiae ) when he says: “This going forth of our Giant [Gigantis] is briefly and beautifully hymned by Blessed Ambrose”. Other attributions to Ambrose are due to Pope Celestine V (430), Faustus, Bishop of Riez (455) and to Cassiodorus (died 575). Of these four hymns, only No. 1
9797-640: The “Old Hymnal” includes hymns of the Frankish Hymnal (called “Old Hymnal II” in Gneuss 1968). Milfull (1996) extends the list of New Hymnal hymns from English manuscripts to 164. The Frankish Hymnal preserves OH 1-4, 6, 8-9, 17-18, 21, 26-27, 30,34, 39, 44. Eleven hymns are unique to the Frankish Hymnal, while six of its new hymns survive into the New Hymnal. The new hymns in the Frankish Hymnal are: Ambrosian Rite God Schools Relations with: The Ambrosian Rite ( Italian : rito ambrosiano )
9898-620: Was legate in Milan. As part of his plan for reconciling Filippo Maria Visconti , Duke of Milan, and the Holy See, he endeavoured to substitute the Roman Rite for the Ambrosian. The result was a serious riot, and the Cardinal's legateship came to an abrupt end. After that, the Ambrosian Rite was safe until the Council of Trent . The Rule of that Council, that local uses which could show a prescription of two centuries might be retained, saved Milan, not without
9999-469: Was inevitable in a living rite. Since his time the temper of the Milan Church has been most conservative, and the only alterations in subsequent editions seem to have been slight improvements in the wording of rubrics and in the arrangement of the books. The district in which the Ambrosian Rite is used is nominally the old archepiscopal province of Milan before the changes of 1515 and 1819, but actually, it
10100-696: Was perceived as duplicating Lauds, Pope Paul VI decreed a new arrangement of the Liturgy of the Hours. It has, however, been revived in the Daily Office prayed by the Personal Ordinariate of Our Lady of Walsingham and the Personal Ordinariate of Our Lady of the Southern Cross . The major hours consist of the Matins (or Office of Readings), Lauds and Vespers. The character of Lauds is that of praise, of Vespers, that of thanksgiving. The Office of Readings has
10201-469: Was reformed after the Second Vatican Council ( Pope Paul VI belonged to the Ambrosian Rite, having previously been Archbishop of Milan ). In the 20th century, it also gained prominence and prestige from the attentions of two other scholarly Archbishops of Milan: Achille Ratti, later Pope Pius XI , and the Blessed Ildefonso Schuster , both of whom were involved in studies and publications on
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