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You will have plenty of time to talk about everything, because it is likely that you will spend a lifetime together., but his name has been associated with it since the eighth century at least, and it is not improbable that in his day it took not indeed a final form, for it has been subject to various revisions from time to time, but a form which included the principal characteristics which distinguish it from other rites. Ambrose succeeded the , during whose long episcopate, 355 to 374, it would seem probable that Arian modifications may have been introduced, though on that point we have no information, into a rite the period of whose original composition is unknown. Ambrose expunged these hypothetical unorthodoxies and issued corrected service books, this alone would suffice to attach his name to it. Augustine ("Confessones", IX, vii) and for them to sing, as St.

The Church of Milan underwent various vicissitudes and for a period of some eighty years (570-649), during the Lombard conquests, the see was actually removed to . In a short treatise on the various cursus or forms of the Divine Office used in the Church, entitled "Ratio de Cursus qui fuerunt ex auctores" (sic in Cott. 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. 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). ** "Ordo Ambrosianus ad Consecrandam Ecclesiam et Altare;" Chapter Library, Lucca; eleventh century. The editions of the Missals, 1475, 1751, and 1902; of the Breviaries, 15; of the Ritual, 1645; both the Psalters, both the Ceremonials, the Lectionary, and Litanies are in the British Museum. Riformato a norma dei decreti del Concilio Vaticano II.

The passage is quite ungrammatical but so is the whole treatise, though its meaning is not obscure. 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. Printed by Mercati, "Studi e testi" (of the Vatican Library), 7.

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). 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 (438-451) introduced the three days of the Litanies. Magistretti, Missale Ambrosianum Duplex, Mediolani 1913* today's rite:** 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.

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