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:''This article is about the form of the Ambrosian Rite used before the Vatican-II; for an explanation of the history and of the current form of this Rite, see Ambrosian Rite.'' The Ambrosian Rite is a Latin Catholic liturgical Western Rite used in the area of Milan. The Traditional Ambrosian Rite is the form of this rite as it was used before the changes that followed the Second Vatican Council. Nowadays the Traditional Ambrosian Rite is mainly used on Sundays and Holy Days of Obligation in the church of ''San Rocco al Gentilino'' in Milan, using the Ambrosian Missal of 1954, as permitted by Cardinal Archbishop of Milan Carlo Maria Martini on 31 July 1985. Another celebration on Sundays and Holy Days of Obligation was authorized from 18 October 2008 onward in the town of Legnano.〔(Newspaper ''Il Giornale'': Blog di Antonio Tornielli, 17 October 2008 )〕 The Traditional Ambrosian Rite Mass may be said according to the Motu Proprio "Summorum Pontificum"〔(Newspaper ''Il Giornale'': Blog di Antonio Tornielli, 31 maggio 2009 )〕 thus any permissions allowing the above mentioned Masses should be considered obsolete for such permissions from the bishop are no longer required. == The liturgical year== The liturgical year of the Ambrosian Rite begins the First Sunday of Advent, which however takes place 2 weeks earlier than in the Roman Rite, so that there are six Sundays in Advent, and the key-day of the beginning of Advent is not St. Andrew's Day (30 November) but St. Martin's Day (11 November), which begins the Sanctorale. The same is true for the Mozarabic Rite. On the sixth Sunday of Advent the Annunciation (in Roman Rite on 25 March) is celebrated. As no fixed festivals are kept during Lent or Easter Week, it cannot be celebrated on 25 March, though it is found there in the Calendar and has an Office in the Breviary. On this Sunday there are two Masses, on of the Advent and another one of the Incarnation. This day may be compared with the Mozarabic feast of the Annunciation on 18 December. Christmas Day has three Masses, during the night, at dawn, and during the day, as in the Roman Rite. The day after the Epiphany is the "Christophoria" (the Return from Egypt). The Sundays after the Epiphany vary, of course, in number, six being the maximum, as in the Roman Rite. The second is the Feast of the Holy Name of Jesus. Then follow Septuagesima, Sexagesima, and Quinquagesima Sundays, on which, though Gloria in Excelsis and Hallelujah are used, the vestments are violet. There is no Ash Wednesday, and Lent begins liturgically on the first Sunday, the fast beginning on the Monday. Until the time of St. Charles Borromeo the liturgical Lent, with its use of litanies on Sundays instead of Gloria in Excelsis and the disuse of Hallelujah, began on the Monday. The title of the Sunday is ''Dominica in capite Quadragesimæ''. The other Sundays of Lent are styled ''De Samaritanâ'', ''De Abraham'', ''De Cæco'', ''De Lazaro'', and ''in Ramis Palmarum'' or ''Dominica Olivarum'' (Palm Sunday). The names of the second to the fifth Sundays are in allusion to the subject of the Gospel of the day, not, as in the Roman Rite, to the Introit. (Cf. nomenclature of Greek Rite.) Passiontide does not begin until Holy Week. The day before Palm Sunday is Sabbatum in Traditione Symboli. This, the Blessing of the Font, the extra Masses pro Baptizatis in Ecclesiâ Hyemali on Easter Eve and every day of Easter Week, and the name of the first Sunday after Easter ''in albis depositis'', show even more of a lingering memory of the old Easter Baptisms than the similar survivals in the Roman Rite. Holy Week is Hebdomada Authentica. Holy Thursday, Good Friday, Easter Eve, and Easter Day are named as in the Roman Rite. The five Sundays after Easter, Ascension, Pentecost, Trinity Sunday, and Corpus Christi follow, as in the Roman Rite, but the ''Triduum Litaniarum'' (Rogation Days) comes on the Monday, Tuesday, and Wednesday after, instead of before, Ascension Day. The Sundays after Pentecost are designated as such (e.g. 3rd Sunday after Pentecost) until the Decollation of St. John (29 August). There may be as many as fifteen of them. Then follow either four or five Sundays called ''post Decollationem S. Joannis Baptistæ'', then three Sundays of October, the third of which is the feast of the Dedication of Milan Cathedral. The rest of the Sundays until Advent are called ''post Dedicationem''. The Calendar of the Saints calls for little notice. There are many local saints, and several feasts which are given in the Roman Calendar in late February, March, and early April are given on other days, because of the rule against feasts in Lent. Only St. Joseph and the Annunciation come in the Lenten part of the Calendar, but the Masses of these are given on 12 December and the sixth Sunday of Advent respectively. The days are classified as follows: # Solemnitates Domini # *First Class: the Annunciation, Christmas Day, Epiphany, Easter Day with its Monday and Tuesday, Ascension Day, Pentecost, with its Monday and Tuesday, Corpus Domini, the Dedication of the Cathedral or of the local church, Solemnitas Domini titularis propriæ Ecclesiæ. # *First class, secondary: the Feast of the Sacred Heart. # *Second class: the Visitation, Circumcision, Purification, Transfiguration, Invention of the Cross, Trinity Sunday. # *Second class, secondary: the Name of Jesus, the Holy Family, the Exaltation of the Cross. The Octaves of Christmas, Epiphany, Easter Day, Pentecost and Corpus Domini also count as Solemnitates Domini. # Sundays # Solemnia B. M. V. et Sanctorum # *First class: the Immaculate Conception, Assumption, Nativity of St. John the Baptist, St. Joseph, Saints Peter and Paul, All Saints, the Ordination of St. Ambrose, and the Patron of the local church. # *Second class: other feasts of Our Lady, St. Michael and the Archangels, and the Guardian Angels, Decollation of St. John, Feasts of Apostles and Evangelists, St. Anne, St. Charles Borromeo, the Holy Innocents, St. Joachim, St. Laurence, St. Martin, Saints Nazarius and Celsus, Saints Protasius and Gervasius, St. Stephen, St. Thomas of Canterbury. # *Second class, secondary: the two Chairs of St. Peter, the Conversion of St. Paul. # Solemnia Majora: St. Agatha, St. Agnes, St. Anthony, St. Apollinaris, St. Benedict, St. Dominic, the Translations of Saints Ambrose, Protasius, and Gervasius, St. Francis, St. Mary Magdalene, Sts. Nabor and Felix, St. Sebastian, St. Victor, St. Vincent. # Alia Solemnia are days noted as such in the Calendar, and the days of saints whose bodies or important relics are preserved in any particular church become Solemnia for that church. # Non-Solemnia Privilegiata # Non-Solemnia Simplicia Feasts are also grouped into four classes: First class of Solemnitates Domini and Solemnia; second class of the same; greater and ordinary Solemnia; non-Solemnia, divided into privilegiata and simplicia. Solemnia have two vespers, non-Solemnia only one, the first. The privilegiata have certain propria and the simplicia only the communia. The general principle of occurrences is that common to the whole Western Church. If two festivals fall on the same day, the lesser is either transferred, merely commemorated, or omitted. But the Ambrosian Rite differs materially from the Roman in the rank given to Sunday, which is only superseded by a Solemnitas Domini, and not always then, for if the Name of Jesus or the Purification falls on Septuagesima, Sexagesima, or Quinquagesima Sunday, it is transferred, though the distribution and procession of candles takes place on the Sunday on which the Purification actually falls. If a Solemne Sanctorum or a privileged non-Solemne falls on a Sunday, a Solemnitas Domini, the Friday or Saturday of the fourth or fifth week of Advent, a Feria de Exceptato, within an Octave of a great Feast, a Feria Litaniarum, or a Feria of Lent, the whole office is of the Sunday, Solemnitas Domini, etc., and the Solemne or non-Solemne privilegiatum is transferred, in most cases to the next clear day, but in the case of Solemnia of the first or second class to the next Feria, quocumque festo etiam solemni impedita. A simple non-Solemne is never transferred, but it is omitted altogether if a Solemne of the first class falls on the same day, and in other cases of occurrences it is commemorated, though of course it supersedes an ordinary Feria. The concurrences of the first Vespers of one feast with the second of another are arranged on much the same principle, the chief peculiarity being that if a Solemne Sanctorum falls on a Monday its first Vespers is kept not on the Sunday, but on the preceding Saturday, except in Advent, when this rule applies only to Solemnia of the first and second class, and other Solemnia are only commemorated at Sunday Vespers. The liturgical colours of the Ambrosian Rite are very similar to those of the Roman, the most important differences being that (except when some greater day occurs) red is used on the Sundays and Feriæ after Pentecost and the Decollation of St. John until the Eve of the Dedication (third Sunday in October), on Corpus Christi and its Octave, and during Holy Week, except on Good Friday, as well as on the days on which it is used in the Roman Rite, and that (with similar exceptions) green is only used from the Octave of the Epiphany to the eve of Septuagesima, from Low Sunday to the Friday before Pentecost, after the Dedication to Advent, and on feasts of abbots. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Traditional Ambrosian Rite」の詳細全文を読む スポンサード リンク
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