Ritus Ambrosian: Perbedaan antara revisi

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Revisi per 8 Oktober 2016 09.09

Ritus Ambrosian, juga disebut Ritus Milan, adalah sebuah Ritus Barat Liturgi Katolik. Ritus ini dinamai dari nama Santo Ambrosius, seorang Uskup Milan pada abad keempat. Ritus Ambrosian, yang berbeda dengan Ritus Romawi, dilakukan oleh sekitar lima juta umat Katolik di kawasan Keuskupan Agung Milan, Italia (kecuali kawasan Monza, Treviglio, Trezzo sull'Adda dan beberapa paroki lainnya), di beberapa paroki di Keuskupan Como, Keuskupan Bergamo, Keuskupan Novara, Keuskupan Lodi dan di sekitar lima puluh paroki di Keuskupan Lugano, di Kanton (kabupaten) Ticino, Swiss.

Walaupun di beberapa waktu dalam sejarah Ritus Ambrosian yang unik ini terkena risiko penindasan, ritus ini berhasil untuk tetap ada, dan berubah, setelah Konsili Vatikan Kedua sebagian karena Sri Paus saat itu, Paus Paulus VI bersimpati padanya karena ia dulunya sempat menjadi Uskup Agung Milan. Pada abad ke-20, ritus ini menjadi hal yang menonjol dan bergengsi dari semua perhatian dari dua Uskup Agung Milan yang juga ahli di bidangnya masing-masing: Achille Ratti, yang kemudian menjadi Paus Pius XI, dan Ildefonso Schuster yang terberkati, di mana keduanya terlibat dalam penelitian dan publikasi tentang ritus ini sebelum menduduki jabatan mereka tersebut.

Referensi

Dizionario di Liturgia Ambrosiana (edisi ke-Marco Navoni). Milan. 1996. ISBN 8870232190.
Griffiths, Alan (1999). We Give You Thanks and Praise. Canterbury Press. ISBN 1580510698.
A. Ratti / M. Magistretti, Missale Ambrosianum Duplex, Mediolani 1913
Missale Ambrosianum iuxta ritum Sanctae Ecclesiae Mediolanensis, ex decreto Sacrosancto OEcumenici Concilii Vaticani II instauratum, auctoritate Ioannis Colombo Sanctae Romanae Ecclesiae Presbyter Cardinalis Archiepiscopi Mediolanensis promulgatum, Mediolani 1981
Messale Ambrosiano secondo il rito della santa Chiese di Milano. Riformato a norma dei decreti del Concilio Vaticano II. Promulgato dal Signor Cardinale Giovanno Colombo, arcivescovo di Milano, Milano 1976
Messale ambrosiano festivo. Piemme. 1986. ISBN 8838414211.

Pranala luar

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 '''Ritus Ambrosian''', juga disebut '''Ritus Milan''', adalah sebuah Ritus Barat [[Liturgi]] [[Gereja Katolik Roma|Katolik]]. Ritus ini dinamai dari nama [[Ambrosius|Santo Ambrosius]], seorang [[Uskup]] [[Milan]] pada abad keempat. Ritus Ambrosian, yang berbeda dengan Ritus Romawi, dilakukan oleh sekitar lima juta umat Katolik di kawasan Keuskupan Agung Milan, [[Italia]] (kecuali kawasan Monza, Treviglio, Trezzo sull'Adda dan beberapa [[paroki]] lainnya), di beberapa [[paroki]] di Keuskupan Como, Keuskupan Bergamo, Keuskupan Novara, Keuskupan Lodi dan di sekitar lima puluh paroki di Keuskupan Lugano, di Kanton (kabupaten) Ticino, [[Swiss]].
-Walaupun di beberapa waktu dalam sejarah Ritus Ambrosian yang unik ini terkena resiko penindasan, ritus ini berhasil untuk tetap ada, dan berubah, setelah [[Konsili Vatikan Kedua]] sebagian karena Sri Paus saat itu, [[Paus Paulus VI]] bersimpati padanya karena ia dulunya sempat menjadi Uskup Agung Milan. Pada abad ke-20, ritus ini menjadi hal yang menonjol dan bergengsi dari semua perhatian dari dua Uskup Agung Milan yang juga ahli di bidangnya masing-masing: Achille Ratti, yang kemudian menjadi [[Paus Pius XI]], dan Ildefonso Schuster yang terberkati, di mana keduanya terlibat dalam penelitian dan publikasi tentang ritus ini sebelum menduduki jabatan mereka tersebut.
+Walaupun di beberapa waktu dalam sejarah Ritus Ambrosian yang unik ini terkena risiko penindasan, ritus ini berhasil untuk tetap ada, dan berubah, setelah [[Konsili Vatikan Kedua]] sebagian karena Sri Paus saat itu, [[Paus Paulus VI]] bersimpati padanya karena ia dulunya sempat menjadi Uskup Agung Milan. Pada abad ke-20, ritus ini menjadi hal yang menonjol dan bergengsi dari semua perhatian dari dua Uskup Agung Milan yang juga ahli di bidangnya masing-masing: Achille Ratti, yang kemudian menjadi [[Paus Pius XI]], dan Ildefonso Schuster yang terberkati, di mana keduanya terlibat dalam penelitian dan publikasi tentang ritus ini sebelum menduduki jabatan mereka tersebut.
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 There is no direct evidence that the rite was in any way the composition of [[St. Ambrose]], but his name has been associated with it since the eighth century at least. It is probable that in his day it took a form which included the principal characteristics distinguishing it from other rites but has since been subject to various revisions from time to time. St. Ambrose succeeded the [[Arianism|Arian]] bishop [[Auxentius of Milan]], during whose long episcopate (355 to 374) it would seem probable but unverified that Arian modifications may have been introduced into a rite the period of whose original composition is unknown.<ref name="CathEncy">{{CathEncy|wstitle=Ambrosian Liturgy and Rite}}</ref> It would be sufficient cause to attach St. Ambrose's name to the rite if St. Ambrose expunged these hypothetical unorthodoxies and issued corrected service books.<ref name="CathEncy"/>
 According to [[Augustine of Hippo|St. Augustine]] (''Confessones'', 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 [[Liturgy of the Hours|Divine Office]], at the time of his contest with the [[Empress Justina]] for 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 [[Psalm]]s and [[hymns]] for them to sing, as St. Augustine says, "secundum morem orientalium partium ne populus mæroris tædio contabesceret" (after the manner of the Orientals, lest the people should languish in cheerless monotony); and of this Paulinus the Deacon says: "Hoc in tempore primum antiphonæ, hymni. et vigiliæ in ecclesiâ Mediolanensi celebrari cœperunt, Cujus celebritatis devotio usque in hodiernum diem non solum in eadem ecclesia verum per omnes pæne Occidentis provincias manet" (Now for the first time antiphons, hymns, and vigils began to be part of 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 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 [[wikt:vicissitude|vicissitudes]] and for a period of some eighty years (570-649), during the [[Lombards|Lombard]] conquests, the [[Holy See|See]] was moved to [[Genoa]] in Liguria.
 In the eighth-century, manuscript evidence begins. In a short treatise on the various [[Liturgy of the Hours|cursus]] entitled "Ratio de Cursus qui fuerunt ex auctores" (sic in Cott. Manuscripts, Nero A. II, in the British Museum), 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 the passage already mentioned: "Est et alius cursus quem refert beatus augustinus episcopus quod beatus ambrosius propter hereticorum ordinem dissimilem composuit quem in italia antea de cantabatur" (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 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 the celebrated trials by fire and by battle in the case of [[Alfonso VI of Castile|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 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 [[Owners manual|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 the Mass, says: "Ambrosius quoque Mediolanensis episcopus tam missæ quam cæterorum dispositionem officiorum suæ ecclesiæ et aliis Liguribus ordinavit, quæ et usque hodie in Mediolanensi tenentur ecclesia" (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 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, was [[papal legate|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 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 a 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 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 archiepiscopal province of Milan before the changes of 1515 and 1819, but actually it 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 a correspondence (printed by Mabillon in his "Musæum Italicum" from the originals in the Cathedral Library at Milan) 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 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.<ref name="CathEncy"/>
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 ==Origin==
 The origin of the Ambrosian Rite is still under discussion, and at least two conflicting theories are held by leading liturgiologists. The decision is not made easier by the absence of any direct evidence as to the nature of the Rite before about the ninth century. There are, it is true, allusions to various services of the Milanese Church in the writings of St. Augustine and St. Ambrose, and in the anonymous treatise "De Sacramentis", which used to be attributed to the latter, but is not his; but these allusions are naturally enough insufficient for more than vague conjecture, and have been used with perhaps equal justification in support of either side of the controversy. Even if the rather improbable story of Landulf is not to be believed, the existing manuscripts, which only take us back at the earliest to the period of Charlemagne, leave the question of his influence open.
 This much we may confidently affirm, that though both the [[Missal]] and the [[Breviary]] have been subjected from time to time to various modifications, often, as might be expected, in a Roman direction, the changes are singularly few and unimportant, and the Ambrosian Rite of today is substantially the same as that represented in the early Manuscripts. Indeed, since some of these documents come from places in the Alpine valleys, such as [[Biasca]], [[Lodrino, Switzerland|Lodrino]], [[Venegono Inferiore|Venegono]] and elsewhere, while the modern rite is that of the metropolitan cathedral and the churches of the city of Milan, some proportion of the differences may well turn out to be local rather than chronological developments. The arguments of the two principal theories are necessarily derived in a great measure from the internal evidence of the books themselves, and at present the end of the controversy is not in sight.
 The question resolves itself into this: Is the Ambrosian Rite archaic Roman, or a much Romanized form of the [[Gallican Rite]]? And this question is mixed with that of the provenance of the Gallican Rite itself. Some liturgiologists of a past generation, notably J. M. Neale and others from  the Anglican tradition, referred the [[Hispano-Gallican Rite|Hispano-Gallican]] and [[Celtic Rite|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 the Liturgy of St. John. The idea was not modern. Colman, at the [[Synod of Whitby]] in 664, attributed the Celtic rule of Easter to St. John, and in the curious little eighth-century treatise already mentioned (in Cott. Manuscript Nero A. II) one finds: "Johannes Evangelista primum cursus gallorum decantavit. Inde postea beatus policarpus discipulus sci iohannis. Inde postea hiereneus qui fuit eps Lugdunensis Gallei. Tertius ipse ipsum cursum decantauerunt [sic] in galleis." The author is not speaking of the Liturgy, but of the Divine Office, but that does not affect the question, and the theory, which had its obvious controversial value, was at one time very popular with Anglicans. Neale considered that the Ambrosian Rite was a Romanized form of this Hispano-Gallican - or [[Ephesine Rite]]; he never brought much evidence for this view, being generally contented with stating it and giving a certain number of not very convincing comparisons with the Mozarabic Rite (Essays on Liturgiology, ed. 1867, 171-197). But Neale greatly exaggerated the Romanizing effected by St. Charles Borromeo, and his essay on the Ambrosian Liturgy is somewhat out of date, though much of it is of great value as an analysis of the existing Rite. W. C. Bishop, in his article on the Ambrosian Breviary (Church Q., Oct., 1886), takes up the same line as Neale in claiming a Gallican origin for the Ambrosian Divine Office.
 But [[Louis Duchesne]] in his "Origines du culte chrétien" put forward a theory of origin which works out very clearly, though it is almost all founded on conjecture and a priori reasoning. He rejects entirely the Ephesine supposition, and considers that the [[Orientalism]]s which he recognizes in the Hispano-Gallican Rite are of much later origin than the period of St. Irenæus, and that it was from Milan as a centre that a rite, imported or modified from the East, perhaps by the Cappadocian Arian Bishop Auxentius (355-374), the predecessor of St. Ambrose, gradually spread to Gaul, Spain, and Britain. He lays great stress on the important position of Milan as a northern metropolis, and on the intercourse with the East by way of [[Aquileia]] and [[Illyria]], as well as on the eastern nationality of many of the Bishops of Milan. In his analysis of the Gallican Mass, Duchesne assumes that the seventh-century Bobbia Sacramentary (Bibl. Nat., 13,246), though not actually Milanese, is to be counted as a guide to early Ambrosian usages, and makes use of it in the reconstruction of the primitive Rite before, according to his theory, it was so extensively Romanized as it appears in the earliest undeniably Ambrosian documents. He also appears to assume that the usages mentioned in the Letter of [[St. Innocent I]] to Decentius of Eugubium as differing from those of Rome were necessarily common to Milan and Gubbio. Paul Lejay has adopted this theory in his article in the "Revue d'histoire et littérature religeuses" (II, 173) and in Dom Cabrol's Dictionnaire d'archéologie chrétienne et de liturgie" [s. v. Ambrosien (Rit)].
 The other theory, of which [[Antonio Maria Ceriani]] and [[Magistretti]] are the most distinguished exponents, maintains that the Ambrosian Rite has preserved the pre-Gelasian and pre-Gregorian form of the Roman Rite. Ceriani (Notitia Liturgiæ Ambrosianæ) supports his contention by many references to early writers and by comparisons of early forms of the Roman Ordinary with the Ambrosian. Both sides admit the self-evident fact that the Canon in the present Ambrosian Mass is a variety of the Roman Canon. Neither has explained satisfactorily how and when it got there. The borrowings from the Greek service books have been ably discussed by Cagin (Paléographie musicale, V), but there are Greek loans in the Roman books also, though, if Duchesne's theory of origin is correct, some of them may have travelled by way of the Milanese-Gallican Rite at the time of the Charlemagne revision. There are evident Gallicanisms in the Ambrosian Rite, but so there are in the present Roman, and the main outlines of the process by which they arrived in the latter are sufficiently certain, though the dates are not. The presence of a very definite Post-Sanctus of undoubted Hispano-Gallican form in the Ambrosian Mass of Easter Eve requires more explanation than it has received, and the whole question of provenance is further complicated by a theory, into which Ceriani does not enter, of a Roman origin of all the Latin liturgies, Gallican, Celtic, Mozarabic, and Ambrosian alike. There are indications in his liturgical note to the "Book of Cerne" and in "The Genius of the Roman Rite" that Mr. Edmund Bishop, who, as far as he has spoken at all, prefers the conclusions, though not so much the arguments, of Ceriani to either the arguments or conclusions of Duchesne, may eventually have something to say which will put the subject on a more solid basis.<ref name="CathEncy"/>
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 ==Early manuscripts==
 The early manuscripts of the Ambrosian Rite are generally found in the following forms:<ref name="CathEncy"/>
-*The "Sacramentary" contains the [[Orationes super Populum]], [[Prophecies]], [[Epistles]], [[Gospels]], [[Orationes super Sindonem]], and [[Orationes super Oblata]], the [[Preface]]s and [[Post-Communion]]s throughout the year, with the variable forms of the Communicantes and Hanc igitur, when they occur, and the solitary Post Sanctus of Easter Eve, besides the ceremonies of Holy Week, etc., and the Ordinary and Canon of the Mass. There are often also occasional offices usually found in a modern ritual, such as [[Baptism]], the [[Anointing of the Sick (Catholic Church)|Visitation and Unction of the Sick]], the [[Burial of the Dead]], and various benedictions. It is essentially a priest's book, like the [[Euchologion]] of the Greeks.
-*The "[[Psalter]]" contains the [[Psalms]] and [[Canticles]]. It is sometimes included with the "Manual".
-*The "Manual" is nearly the complement of the "Sacramentary" and the "Psalter" as regards both the Mass and the Divine Office. It contains: For the Divine Office; the Lucernaria, Antiphons, Responsoria, Psallenda, Completoria, Capitula, Hymns, and other changeable parts, except the Lessons, which are found separately. For the Mass: the Ingressœ, Psalmellœ, Versus, Cantus, Antiphonœ ante and post Evangelium, Offertoria, Confractoria, and Transitoria. The "Manual" often also contains occasional services such as are now usually found in a Ritual.
-*The "Antiphoner" is a Manual noted.
+*The "Sacramentary" contains the [[Orationes super Populum]], [[Prophecies]], [[Epistles]], [[Gospels]], [[Orationes super Sindonem]], and [[Orationes super Oblata]], the [[Preface]]s and [[Post-Communion]]s throughout the year, with the variable forms of the Communicantes and Hanc igitur, when they occur, and the solitary Post Sanctus of Easter Eve, besides the ceremonies of Holy Week, etc., and the Ordinary and Canon of the Mass. There are often also occasional offices usually found in a modern ritual, such as [[Baptism]], the [[Anointing of the Sick (Catholic Church)|Visitation and Unction of the Sick]], the [[Burial of the Dead]], and various benedictions. It is essentially a priest's book, like the [[Euchologion]] of the Greeks.
+*The "[[Psalter]]" contains the [[Psalms]] and [[Canticles]]. It is sometimes included with the "Manual".
+*The "Manual" is nearly the complement of the "Sacramentary" and the "Psalter" as regards both the Mass and the Divine Office. It contains: For the Divine Office; the Lucernaria, Antiphons, Responsoria, Psallenda, Completoria, Capitula, Hymns, and other changeable parts, except the Lessons, which are found separately. For the Mass: the Ingressœ, Psalmellœ, Versus, Cantus, Antiphonœ ante and post Evangelium, Offertoria, Confractoria, and Transitoria. The "Manual" often also contains occasional services such as are now usually found in a Ritual.
+*The "Antiphoner" is a Manual noted.
 *The "Rituale" and "Pontificale" have contents similar to those of Roman books of the same name, though of course the early Manuscripts are less ample.
 ===Sacramentaries and missals===
 The following are some of the most noted Manuscripts of the rite.<ref name="CathEncy"/>
 *The "Biasca Sacramentary"; Bibl. Ambros., A. 24, bis inf., late ninth or early tenth century. Described by Delisle, "Anc. Sacr.", LXXI, edited by Ceriani in his "Monumenta Sacra et Profana", VIII, the Ordinary is analyzed and the Canon given in full in Ceriani's "Notitia Lit. Ambr".
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 ===Antiphoner===
 *Antiphoner: "Antiphonarium Ambrosianum"; British Museum, Add. Manuscripts, 34,209; twelfth century; published by the Benedictines of Solesmes, with a complete facsimile and 200 pages of introduction by Dom Paul Cagin, in "Paléographie musicale", V ,VI.
 ===Manuals===
@@ Baris 124: / Baris 120: @@
 *Beroldus Novus"; Chapter Library, Milan; thirteenth century. Magistretti, "Mon. Vet. Lit. Amb.", 17, 94-142.
 *"Asti Ritual"; Bibl, Mazarine, 525; tenth century. Described by Gastoué in "Rassegna Gregoriana", 1903. This, though from the old province of Milan, is not Ambrosian, but has bearings on the subject.
 *Ceremonial: "Calendarium et Ordines Ecclesiæ Ambrosianæ"; Beroldus; Bibl, Ambr., I, 158, inf. twelfth century. Published by Magistretti, 1894.
 ===Pontificals===
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 *Ceremonials: 1619, 1831.
 *Lectionary: 1660?
 *Litanies: 1494, 1546, 1667.
 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.<ref name="CathEncy"/>