The Feast of Ss Peter and Paul 2026

Truly it is fitting and just, right and profitable to salvation to give Thee thanks always, here and everywhere, in honor of the Apostles Peter and Paul. Whom Thy election did so deign to consecrate, that it might change blessed Peter’s worldly trade as a fisherman into divine teaching; so that he might deliver the human race from the depths of hell with the nets of Thy precepts. And then Thou didst change the mind of his fellow Apostle Paul, along with his name; and whom the Church at first feared as a persecutor, She now rejoices to hold as the teacher of divine commandments. Paul was blinded that he might see; Peter denied, that he might believe. To the one Thou gave the keys of the kingdom of heaven, to the other, knowledge of the divine law, that he might call the nations; for the latter brought them in, as the other opened (the door of heaven). Therefore both received the rewards of eternal virtue. Thy right hand did raise up the one, lest he sink as he walked upon the water, and rescued the other from the dangers of the deep when he was shipwrecked for the third time.

The Stefaneschi Triptych, painted by Giotto and assistants for the high altar of St Peter’s Basilica, ca. 1330. On the left, the Crucifixion of St Peter; in the middle, Card. Giacomo Stefaneschi kneels before Christ in majesty; on the right, the beheading of St Paul. In the upper part of the right panel, Angels bring St Paul’s blindfold to one of the women of the Roman church after his death, as Paul promised her would happen. (Public domain image from Wikipedia; click to enlarge.)

The one did conquer the gates of the hell, and the other the sting of death; and Paul was beheaded, for he was shown to be the head of the Gentiles’ faith, while Peter, followed in the footsteps of Christ, the head of us all. Whom together with Thee, almighty Father, and the Holy Spirit, the Angels praise, the Archangels venerate, the Thrones, Dominations, Virtues, Principalities and Powers adore; whom the Cherubim and Seraphim with shared rejoicing praise. And we pray that Thou may command our voices to be brought in among them, saying with humble confession: Holy, Holy, Holy… (The Preface of Ss Peter and Paul in the Ambrosian Missal.)

Vere quia dignum et justum est, aequum et salutare, nos tibi semper hic et ubique in honore Apostolorum Petri et Pauli gratias agere. Quos ita electio tua consecrare dignata est, ut beati Petri secularem piscandi artem in divinum dogma converteret; quatenus humanum genus de profundo inferni praeceptorum tuorum retibus liberaret. Nam Coapostoli ejus Pauli mentem cum nomine mutasti, et quem prius persecutorem metuebat Ecclesia, nunc caelestium mandatorum laetatur se habere doctorem. Paulus caecatus est, ut videret; Petrus negavit, ut crederet. Huic claves caelestis imperii, illi ad evocandas gentes divinae legis scientiam contulisti. Nam ille introducit, hic aperit. Ambo igitur virtutis aeternae praemia sunt adepti. Hunc dextera tua gradientem in elemento liquido, dum mergeretur, erexit; illum autem tertio naufragantem, profunda pelagi fecit vitare discrimina. Hic portas inferni, ille mortis vicit aculeum: et Paulus capite plectitur, quia gentium caput fidei probatur: Petrus autem praemissis vestigiis caput omnium secutus est Christum. Quem una tecum, omnipotens Pater, et cum Spiritu Sancto laudant Angeli, venerantur Archangeli; Throni, Dominationes, Virtutes, Principatus et Potestates adorant. Quem Cherubim et Seraphim socia exsultatione concelebrant. Cum quibus et nostras voces, ut admitti jubeas, deprecamur, supplici confessione dicentes: Sanctus, Sanctus, Sanctus…

The Minor Litanies in the Ambrosian Rite

This post comes entirely from notes written by our Ambrosian expert, Nicola de’ Grandi. The photos were taken yesterday at the church of Santa Maria della Consolazione in Milan, where the traditional rite is celebrated, and which observed the Minor Litanies with a procession and a station within the church. (In previous years it has been held outside, but yesterday it was raining.) Last month, I posted the liturgical texts of the Ambrosian form of the Major Litanies. Special thanks to Mr Andrea Riva for providing the video of the Litany of the Saints given below. 

In the Ambrosian Rite, the Minor Litanies are celebrated on the Monday, Tuesday and Wednesday after the Ascension, not before as in the Roman Rite. This custom is attested in the very oldest Ambrosian liturgical books, and was observed from very ancient times throughout the north of Italy, not just at Milan, as seen in a liturgical manuscript at Friuli, in the Veneto region, already in the 6th century. They were originally known as the “Major Litanies”, since they were instituted before the observance on April 25th that now bears that name, but which is not attested in the Ambrosian Rite before the 11th century.

An Ambrosian liturgical manuscript of the 13th century.

Although St Ambrose himself writes that it was not the custom of the Church to fast during the Easter season (Exposition of the Gospel of St Luke 25), a fact which was adduced in criticism of the Milanese custom in the Middle Ages, it was defended in the later 11th century by a cleric of the city named Landolfo, who refers to what Christ says when asked why His disciples did not fast. “The days will come, when the bridegroom shall be taken away from them, and then they shall fast.” (Matthew 9, 15) The three day fast after the Ascension, the departure of the Bridegroom, therefore imitates what the Apostles did while waiting for the coming of the Holy Spirit. A contemporary of St Ambrose, St Philastrius of Brescia, attests to exactly this same custom, and for exactly the same reasons, already in the mid-5th century. The Mozarabic liturgy also traditionally observes a fast of three days in the week after the Ascension, on the Wednesday, Thursday and Friday before the vigil of Pentecost.

From the most ancient times, the Church administered baptism on Pentecost with the same rites as on Easter; this is attested in a letter of Pope St Siricius (384-99) to Himerius, bishop of Tarragon in Spain (cap. 2), and one of Pope St Leo the Great (440-461), in which he exhorts the bishops of Sicily to follow the Church’s custom and the example of the Apostle Peter, who baptized three thousand persons on Pentecost day. (Epist. 16)

In accordance with this universal custom, the traditional Ambrosian celebration of the Minor Litanies, as they are now called, has many elements in common with Lent, the season par excellence for baptismal preparation. During the processions, there are stations at various churches; at each station, lessons are read as part of the catechumenal preparation for baptism, exactly as was done in Lent. Black vestments are used as on the ferias of Lent, and in the Office, all of the characteristic features of the Easter season (the Paschal hymns, antiphons consisting of just the word “Alleluia”, etc.) are replaced with those of the season per annum. The Ambrosian Rite has no Ash Wednesday, and only much later did it adopt the imposition of ashes on the first Monday of Lent; the blessing and imposition of ashes is in fact historically done on the first day of the Minor Litanies.

In the Middle Ages, when the Minor Litanies were still kept with great solemnity, on each of the three days, the archbishop, the cathedral chapter and the entire clergy of the city participated in a procession which departed from the cathedral, and stopped at twelve different stational churches along the way, each group within the clergy walking behind its own processional cross. An enormous number of processional antiphons were sung, interspersed between the verses of the longest Psalm in the Psalter, Beati immaculati (118). At each station, a synaxis was held in a form which is common to various penitential functions in the Ambrosian Rite such as vigils and the ferias of Lent: twelve Kyrie eleisons, followed by a prayer, a reading of the Old Testament, a responsory, and a Gospel. In 1767, the diary of the master of ceremonies of the Duomo records that the full ceremony lasted for just under 5 hours!

The procession

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The Ascension of the Lord 2026

Truly it is fitting… though Christ our Lord. Who after the Resurrection, which is glorious unto all ages, appeared openly to His disciples, visible to their sight and palpable to the touch, unto the fortieth day, and was raised up unto heaven as they watched; from which time they did so profit, that what they believed might become more certain, and that they might learn more fully what to teach. Through the same Christ our Lord. (The Ambrosian Preface of the Ascension)

The Ascension of Christ, from an antiphonary decorated by Lorenzo Monaco, ca 1410

Vere quia dignum et justum est...per Christum, Dominum nostrum. Qui post resurrectionem sæculis omnibus gloriosam, discipulis suis visu conspicuus, tactuque palpabilis, usque in quadragesimum diem manifestus apparuit, ipsisque cernentibus, est elevatus in cælum: in id proficientibus intra has moras primitivas, ut et certius fìeret quod credidissent, et plenius dìscerent quod docérent. Per eundem Christum Dominum nostrum. Per quem majestatem tuam...

The Major Litanies in the Ambrosian Rite

The Rogations traditionally held on April 25th are known as the “Major Litanies” or “Greater Rogations”, even though they were instituted later than the Minor Litanies, and are held on only one day, as opposed to three. This is because they are specifically Roman in origin, established by Pope St Gregory the Great in 590, at the very beginning of his papacy, while the Lesser Rogations were instituted in Gaul around 470, but came to Rome only in the Carolingian period. In the Roman Rite, they consist of the Litany of the Saints, which is sung during the procession, and a Mass, which is the same as that said on the Minor Litanies.

Even though the Ambrosian liturgy adopted this tradition from Rome, its liturgical texts for these days are rather more developed. Each of the four Rogation days has its own version of the Litany of the Saints; each of the three days of the Lesser Rogations has its own Mass, but on April 25th, the votive Mass “for penance” is said. I shall here give the liturgical texts for the Major Litanies, along with the rubrics for their public celebration, from an edition published by the archdiocese of Milan in 1733.

After the celebration of the Mass of St Mark, the clergy and people gather at the cathedral, and proceed from there to the basilica of St Nabor, which by the 18th century was in the care of the Franciscans, and rededicated to their patron Saint. The archbishop, wearing violet vestments, stands before the altar, and begins the rite with “Dominus vobiscum”, after which the archdeacon intones the following antiphon, which is continued by the choir.

Domine Deus virtutum, Deus Is- rael, qui eduxisti populum tuum de terra Aegypti, et fecisti tibi nomen gloriae, peccavimus, im- pie egimus, iniquitatem fecimus; miserere nobis, Salvator mundi.

O Lord God of hosts, God of Isra- el, who led Thy people out of the land of Egypt, and made for Thy- self a glorious name; we have sinned, we have done wickedly; we have wrought iniquity; have mercy on us, o Savior of the world.

The procession then makes its way to the basilica of St Victor, accompanied by the following processional antiphons. These are sung in alternation by the college of lectors, and the “mazzeconici”, as they were called, an Italian/Milanese corruption of “magister canonicus – master canon”. These were a group of cantors assigned to the two chapters of the cathedral specifically to maintain a high level of liturgical chant. (Our dear departed friend Mons. Angelo Amodeo came into the chapter of the Duomo as a “mazzeconico.”) The second of these is the same text that forms the Introit of Ash Wednesday in the Roman Rite.

An Ambrosian mazzeconico

Peccavimus ante te, Deus, ne des nos in opprobrium, propter nomen tuum, quia tu es Domi- nus, Deus noster, quem propiti- um exspectamus.	We have sinned before Thee, o God, give us not unto reproach, for Thy name’s sake, for Thou are the Lord, our God, whom we await to show us mercy.
Misereris omnium Domine, et nihil odisti eorum quae fecisti, dissimulans peccata hominum propter paenitentiam, et parcens illis: quia tu es Dóminus, Deus noster.	Thou hast mercy on all, O Lord, and hate none of the things which Thou hast made, overlooking the sins of men for the sake of repentance, and sparing them: because Thou art the Lord our God.
Qui fecisti magnalia in Aegyp- to, mirabilia in terra Cham, ter- ribilia in Mari Rubro, non tra- das nos in manus gentium, nec dominentur nobis, qui oderunt nos.	Thou who didst great things in Egypt, wondrous deeds in the land of Cham, terrible things at the Red Sea, deliver us not into the hands of the nations, nor let them rule over us that hate us.
Circumdederunt nos mala, quo- rum non est numerus; da nobis auxilium de tribulatione; opera manuum tuarum ne despicias, Domine.	Evils have surrounded us, that have no number; grant us help in our tribu- lation; despise not the works of Thy hands, o Lord.
Si fecissemus praecepta tua, Do- mine, habitassemus cum securi- tate et pace omni tempore vitae nostrae; nunc quoniam peccavi- mus, supervenerunt in nos om- nes tribulationes; pius es, Domi- ne, miserere nobis, et dona re- medium populo tuo, Deus Israel.	If we had followed Thy precepts, o Lord, we would have dwelt in secur- ity and peace all the time of our life; now, because we have sinned, every tribulation has come upon us; holy art Thou, o Lord, have mercy on us, and give remedy, to Thy people, o God of Israel.
Iniquitates nostras agnoscimus, Domine; petimus deprecantes te, remitte nobis, Domine, peccata nostra.	We recognize our iniquities, o Lord, we ask Thee beseechingly; forgive us our sins, o Lord.
Vide, Domine, afflictionem po- puli tui, quoniam amara est ni- mis; humiliati enim sumus pro peccatis nostris; exaudi nos, qui es in caelis, quoniam non est alius praeter te, Domine.	See the affliction of Thy people, o Lord, for it is exceedingly bitter, for we are laid low for our sins; hear us, Who art in heaven, for there is no other beside Thee, o Lord.
Liberator noster de gentibus ira- cundis, ab insurgentibus in nos libera nos, Domine.	Our deliverer from the wrathful nations, from them that rise up against us, deliver us, o Lord.

At the church of St Victor, the mazzeconici sing “Kyrie eleison” three times in a lower voice; this is repeated by the “vecchioni - old men (or) elders”, a group of laymen who participated in a formal way in many services in the Ambrosian liturgy. The readers with the head of their college then sing “Kyrie eleison” three times in a higher voice, which is also repeated by the vecchioni.

A “vecchione” in the white garment which the members of the college wore during Pontifical Mass in the Duomo. At the Offertory, they presented offerings of bread and wine, seen here in his hands, which were used at a later Mass.

The cantors begin the litany of the Saints, which in the Ambrosian Rite is introduced by three repetitions of “Domine, miserere – Lord, have mercy”, three of “Christe, libera nos – Christ, deliver us”, and three of “Salvator, libera nos – o Savior, deliver us.” The names of the Saints are then sung by the cantors, to which all others answer, repeating the names and adding “intercede pro nobis.” (“Sancta Maria. – Sancta Maria, intercede pro nobis.”) In the Roman Rite, the list of the Saints is always the same, although local Saints may be added by immemorial custom; in the Ambrosian Rite, the Saints named in the litany change from one occasion to another.

On this day, after the Virgin Mary, the three Archangels are named, followed by the Apostles Peter, Paul, Andrew, and Mark, whose feast day it is; the martyrs Stephen, Felix, Fortunatus and Victor; then Pope Urban I, Tiburtius, Valerian and Cecilia. (The martyrdom of Cecilia, her betrothed Tiburtius, and his brother Valerian took place in the days of Pope Urban, 222-230; the brothers’ feast is on April 14.) There follows a group of bishops, including St Gregory, who instituted the Greater Rogations, St Satyrus, the brother of St Ambrose, then Galdinus, Charles Borromeo, and Ambrose, who always conclude the litanies in the Ambrosian Rite. The litany ends with three repetitions of “Exaudi, Christe. R. Voces nostras. Exaudi, Deus. R. Et miserere nobis.”, (Hear, o Christ, our voices. Hear o God, and have mercy on us.), and three Kyrie eleisons.

At the conclusion of the Litany, the archbishop sings the following Collect. “Omnipotens sempiterne Deus, cui sine fine potestas est miserendi, preces humilitatis nostrae placatus intende: ut quod delictorum nostrorum catena constringit, a tua nobis misericordia relaxetur. Per. – Almighty and everlasting God, that hast power without end to show mercy, be appeased and harken to the prayers of our low estate: so that what the chain of our sins bindeth may be loosed for us by Thy mercy.”

The deacon hebdomadary, the canon assigned to serve as deacon at the capitular services that week, then intones a responsory. (The Ambrosian Rite very frequently assigns specific chants to specific persons or groups within the chapter.)

R. Te deprecamur, Domine, * qui es misericors et pius, esto nobis propitius. V. Domine, exaudi orationem nostram, et clamor noster ad te perveniat. Qui es... – R. We beseech Thee, o Lord, * who art merciful and holy, be merciful unto us. V. O Lord, hear our prayer, and let our cry come unto Thee. Who art...

The high altar of the church of St Victor. (Image from Wikipedia by Carlo dell’Orto; CC BY-SA 3.0)

The procession then goes from the altar of St Victor to that of St Gregory, as the lector and mazzeconici sing another group of penitential antiphons. The first of these has the same text as the famous antiphon for the Nunc dimittis in the Dominican Office which always moved St Thomas to tears.

Media vita in morte sumus; quem quærimus adjutórem, nisi te, Domine? qui pro peccatis nostris juste irásceris. Sancte Deus, Sancte fortis, Sancte misericors Salvator, amarae morti ne tradas nos.	In the midst of life, we are in death; whom shall we seek to help us, if not Thee, o Lord, who art justly wroth for our sins. Holy God, holy mighty one, holy immortal one, hand us not over to bitter death.
Domine, inclina aurem tuam et audi; respice de caelo, et vide gemitum nostrum, et de manu mortis libera nos.	O Lord, incline Thy ear, and hear; look down from heaven, and see our groaning, and deliver us from the hand of death.
Exsurge, libera, Deus, de manu mortis, et ne infernus rapiat nos, ut leo, animas nostras.	Arise, deliver our souls, God, from the hand of death, lest hell take us, like a lion.
Cor nostrum conturbatum est, Domine, et formido mortis céci- dit super nos; ad tuam pietatem concurrimus: ne perdas pecca- tores, misericors.	Our heart is troubled, o Lord, and the fear of death hath fallen upon us; we run to Thy mercy, destroy not the sinners, merciful one.
Domine Deus, miserere, quia anni nostri in gemitibus consumati sunt, et mors furibunda succedit; Domine, libera nos.	Lord God, have mercy, for our years are consumed in groaning, and furi- ous death cometh after; o Lord, de- liver us.

At the altar of St Gregory, twelve Kyries are sung as above, followed by a second Litany of the Saints, shorter than the first one. The Saints named are the Virgin Mary, the Archangels, John the Baptist, the same Apostles as above, the martyrs Stephen, Saturninus, Savinus, Protus, Januarius, the bishops Martin and Gregory, Galdinus, Charles and Ambrose. This also concludes with a Collect, which specifically refers to St Gregory. “Infirmitatem nostram respice, omnipotens Deus, et quia pondus propriae actionis gravat, beati Gregorii Pontificis tui intercessio gloriosa nos protegat. Per. – Look upon our infirmity, almighty God, and since the weight of our actions beareth heavy upon us, may the glorious intercession of Thy bishop Gregory protect us.”

The deacon hebdomadary then intones another responsory.

R. Rogamus te, Domine Deus, quia peccavimus tibi; veniam petimus, quam non meremur; * manum tuam porrige lapsis, qui latroni confitenti paradisi januas aperuisti. V. Vita nostra in dolore suspirat, et in opere non emendat, si exspectas, non corripimur, et si vindicas, non duramus. Manum tuam... – R. We beseech Thee, o Lord God, because we have sinned against Thee; we ask for forgiveness, which we do not deserve. * Stretch forth Thy hand to the fallen, Thou who didst open the doors of paradise to the thief that confessed. V. Our life suspireth in sorrow, and emendeth not in works; if Thou await us, we are not reproved, and if Thou take vengeance, we cannot endure it. Stretch forth...

Twelve Kyries are sung once again, followed by the Agnus Dei, alternated between the readers and the mazzeconici.

V. Agnus Dei, qui tollis peccata mundi, miserere nobis.
R. Gloria Patri. Sicut erat.
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.
R. Sucipe deprecationem nostram, qui sedes ad dexteram Patris.
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.

R. Kyrie, eleison. Kyrie, eleison. Kyrie, eleison.

The standard conclusion of most Ambrosian ceremonies is said, after which the canon observer (“observator”), who will serve as hebdom the following week, says the Votive Mass for penance, at which the archbishop preaches.

St Charles Borromeo leading a procession with the relic of the Holy Nail during the great plague which struck Milan in 1576-7. St Gregory the Great originally introduced the Greater Rogations at Rome to beg God’s mercy and the end to a plague. (Painting by Giovan Mauro della Rovere, also known as ;“il Fiamminghino - the little Fleming”, since his father was born in Antwerp.)

Good Shepherd Sunday 2026

Alleluia, I am the Good Shepherd, and I know my sheep, and mine know me, alleluja. (The second Alleluia of Good Shepherd Sunday.)

The Good Shepherd, by Cristóbal García Salmerón (1603-66), originally painted for the church of St Genesius in Arles, France, now in the Prado Museum in Madrid. (Public domain image from Wikimedia Commons.)

Alleluja, Ego sum pastor bonus, et cognosco oves meas, et cognoscunt me meae, alleluia.

In the Ambrosian Rite, the Gospel for today is St John’s account of the Baptism of Christ, chapter 1, 29-34, which the Roman Rite reads on the octave of Epiphany. In the oldest Ambrosian lectionary, the Gospels for the Sundays between Low Sunday and the Ascension continue the instruction of those who were baptized at Easter, and are centered on the figure of Christ. Today John calls him “the Lamb of God”, and on the following Sunday (John 1, 15-28), “the only-begotten Son who is in the bosom of the Father.” On the next two Sundays, Christ speaks of Himself as “the light of the world” (John 8, 12-20) and “the way, the truth and the light (John 14, 1-14).” In the Carolingian era, when the Ambrosian Rite underwent a significant Romanization, the latter three were replaced with the traditional Roman Gospels for these Sundays, but the Gospel of today remained; it is accompanied by the following particularly beautiful preface.

John the Baptist Indicates the Lamb of God to Ss Peter and Andrew; fresco by Domenico Zampieri (1581-1641), generally known as Domenichino, in the ceiling of the apse of the church of Sant’Andrea della Valle in Rome, 1622-28. (Image by AlfvanBeem released to the public domain, from Wikimedia Commons.)

VD... Aeterne Deus: Qui omnia mundi elementa fecisti, et varias disposuisti témporum vices: atque hómini ad tuam imáginem cóndito, universa simul animantia, rerumque mirácula subjecisti. Cui licet orígo terréna sit: tamen, regeneratióne Baptísmatis, caelestis ei vita confertur. Nam devicto mortis auctóre, immortalitátis est gratiam consecútus: et, praevaricatiónis erróre quassáto, viam réperit veritátis. Per Christum.

Truly ... eternal God: Who made all the elements of the world, and arranged the various changes of time, and subjected to man, who was made in Thy image, all living things, and the wonders of creation. And though his origin is of earth, nonetheless, the life of heaven is conferred upon him in the regeneration of baptism. For then the author of death was conquered, he obtained the grace of immortality, and when the error of his transgression was broken, he found the way of truth. Through Christ...

In the Byzantine Rite, today is called the Sunday of the Myrrh-bearing Women from its Gospel, Mark 15, 43 – 16, 8. In the first part of this reading, Joseph of Arimathea requests from Pilate and receives the body of the Lord for burial, wraps Him in the shroud, and lays Him in the tomb; in the second (which the Roman Rite reads on Easter itself, minus the last verse), the women come to the tomb to anoint the body, and meet the angel who tells them that He has risen, and bids them go tell the disciples.

A fresco of the Myrrh-Bearing Women in the Dionysiou Monastery on Mt Athos.

At Matins of Holy Saturday, which is usually sung on the evening of Good Friday, the first set of proper chants at the beginning of the service is based on this Gospel. (The traditional setting in Church Slavonic is one of the best loved and most moving pieces of music among the Slavs.)

The noble Joseph took down from the Cross Thy spotless Body, and when he had wrapped It in a clean shroud with spices, he laid It for burial in a new sepulchre. – Glory be.

When Thou went down to death, o immortal Life, then didst Thou slay Hades by the brightness of the Godhead; and when Thou raised up the dead from the netherworld, all the powers of heaven cried out, ‘Christ our God, Giver of life, glory to Thee.’ – Now and ever.

The angel stood by the tomb and cried to the myrrh-bearing women, ‘Myrrh is fitting for the dead, but Christ has been shown free from corruption.’

At Vespers of the Sunday of the Myrrh-bearing Women, these same chants are sung at the end, but the first two change places, and the second and third have additions (marked here with *) which make them more appropriate for the Easter season.

When Thou went down to death, o immortal Life, then didst Thou slay Hades by the brightness of the Godhead; and when Thou raised up the dead from the netherworld, all the powers of heaven cried out, ‘Christ our God, Giver of life, glory to Thee.’ – Glory be.
The noble Joseph took down from the Cross Thy spotless Body, and when he had wrapped It in a clean shroud with spices, he laid It for burial in a new sepulchre; * but Thou didst rise on the third day, o Lord, granting great mercy to the world. – Now and ever.
The angel stood by the tomb and cried to the myrrh-bearing women, “Myrrh is fitting for the dead, but Christ has been shown free from corruption. * But cry out, ‘The Lord is risen, granting great mercy to the world!’ ”

This video includes only the first one, which has a rather more cheerful melody in its Paschal version.

Ambrosian Vespers of the Fridays in Lent

In the Ambrosian Rite, the Fridays of Lent stand out from the rest of the week in two very notable ways. The first is that these days are “aliturgical”, meaning that no Mass is celebrated at all. (Exceptions are permitted only for the feasts of St Joseph and the Annunciation when they occur on Friday, the former being of very late institution.) As I have described many times before, the same custom once obtained in Lent in the Roman Rite, but on the Thursdays, and the Saturdays after Ash Wednesday and Passion Sunday, while it still holds in the Byzantine Rite for all the weekdays, likewise excepting only the Annunciation.

The other is that Vespers is celebrated in a special form which shares some characteristics with other liturgical days, but is in itself unique to these Fridays.

Ambrosian Vespers normally begins with a responsory called a lucernarium, which takes its name from the ancient custom that the church’s lamps were lit while it was being sung. The repertoire of these is very small, only twelve unique texts, one of which is sung only on these five Fridays. (On Good Friday, the lucernarium is simply omitted.) This particular one is much longer than is usually the case on a feria; just the opening words, “Dirigatur oratio mea sicut incensum in conspectu tuo. – Let my prayer be directed like incense in Thy sight”, have more notes than the whole of the default ferial text.

This is followed by the hymn Audi, benigne Conditor, which the Roman Rite sings at Vespers every day of Lent properly so called, and the Ambrosian Rite every day but Sunday. (The Ambrosian music is different.) The hymn is regularly followed by another responsory, called “in choro”, since in the cathedral it was sung by the clergy standing around the throne of the archbishop, who led the chanting of it. (Many features of the Ambrosian Office are assigned to specific offices within the cathedral chapter.) The repertoire of these is rather larger, numbering over sixty, but no recording is available of any of the ones that are sung on these days.

A photograph of the clergy and cantors around the archbishop at the high altar of Milan cathedral, during Vespers of the Epiphany. (Colorized by Nicola.)

At this point, there normally follows the psalmody, but on the Fridays of Lent, there are first read four lessons from the Old Testament, taken from Exodus, Leviticus, Deuteronomy, or one of the books of Kings. Each lesson is followed by a chant called a psalmellus, which is very similar in structure to the gradual of the Roman Mass, and then a prayer. A similar arrangement of readings, psalmelli and prayers is done at First Vespers of Christmas, Epiphany and Pentecost, and for these days, the material is all include in the Ambrosian Missal in an appendix, since they are followed by the Mass of the vigil. However, our Ambrosian expert Nicola de’ Grandi informs me that no modern printed edition of this material exists for the Friday Vespers of Lent. (In the following table of the lessons, I use the Vulgate naming of the books of Kings; modern Bibles which follow the Hebrew tradition call them 1-2 Samuel and 1-2 Kings.)

The Saturdays of Lent have a particular importance in the Ambrosian Rite. The day is treated almost like a feast, and the historical custom of Milan, already attested by St Ambrose himself (On Elijah and the fast, 34), is not to keep any fast on that day. The Masses have three readings, like a Sunday or a Saint’s day, where ferial days normally have only two. The Gospel of the first of these Saturdays, Matthew 12, 1-8, refers to this custom of not keeping it as a fast day.

“… Jesus went through the corn on the sabbath, and his disciples being hungry, began to pluck the ears, and to eat. And the Pharisees seeing them, said to him, ‘Behold thy disciples do that which is not lawful to do on the sabbath days.’ But he said to them, … ‘have ye not read in the law, that on the sabbath days the priests in the temple break the sabbath, and are without blame? But I tell you that there is here a greater than the temple. … For the Son of man is Lord even of the sabbath.”

Christ Defends the Plucking of Grain on the Sabbath, 1580-90, by the Flemish painter Martin van Valckenborch.

The following four Saturdays are each dedicated to the rites by which the catechumens were prepared for baptism during Lent, and the Gospels of these days refer to these rites very clearly. For example, on the third Saturday, the last verse of the Gospel, Mark 6, 6-13, is, “And they cast out many devils, and anointed with oil many that were sick, and healed them”, because this was the day on which the catechumens were anointed.

For this reason, Dr Cesare Alzati, one of the best modern scholars of the Ambrosian Rite, sees this special form of Vespers, including the readings, as a kind of vigil for these Saturdays. And indeed, the first reading on the third Friday, 1 Kings (Samuel) 16, 1-13a, is the story of King David’s anointing at the hands of the prophet Samuel. It should be noted, however, that the criterion for the choice of these readings is for the most part not so clear.

After the fourth prayer, Vespers returns to its normal order with the psalmody. The Ambrosian psalms for Vespers on Sunday and the weekdays are the same as those in the Roman Office before the Divino Afflatu reform of the psalter, so on Friday, they are 137-141. (Some of the corresponding antiphons have the same text as the Roman ones, but the music is quite different.) The regular prayer after the psalms of Friday is then said:

“Gratias tibi agimus, omnipotens Deus; quod, declinante jam die, nos vespertini luminis claritate circumdas; petimus immensam clementiam tuam, ut, sicut nos hujus luminis claritate circumvallas, ita Sancti Spiritus tui luce corda nostra illuminare digneris. Per ... in unitate ejusdem...

We give Thee thanks, almighty God, since as the day now declines, Thou dost surround us with the brightness of the evening light; we ask Thy boundless clemency that, just as Thou encompass us with the brightness of this light, so also may Thou deign to enlighten our hearts with the light of Thy Holy Spirit. Through our Lord… in the unity of the same Holy Spirit…”

The common order of Friday Vespers in the first official post-Tridentine edition of the Ambrosian breviary, published under the authority of St Charles Borromeo in 1582. The prayer “Gratias tibi agimus” cited above is in the lower part of the left column.

At this point, there would normally be sung first the Magnificat, then several other chants; these vary in their number and arrangement according to the day, and most of them are followed by a prayer. (Ambrosian Sunday Vespers typically has five collects of its own, plus those of any commemorations of occurring feasts.) However, on the Fridays of Lent, these are all completely omitted, including the Magnificat; this looks forward to Holy Week, in which both the Benedictus and the Magnificat are omitted on all the ferias. The only element which is retained from the order followed on other ferial Vespers of Lent is twelve Kyrie eleisons before the standard concluding formula.

The Samaritan Woman in the Liturgy of Lent

In the lectionaries of the various Latin rites, one of the most prominent Gospels of the Lenten season is that of the Samaritan woman who spoke to Christ at the well of Jacob (St John 4, 5-42). Although the Roman, Ambrosian and Byzantine Rites each read this Gospel on a different day, it appears in all three as a lesson of particular importance for the preparation of those who will be baptized at Easter or Pentecost.

In the Roman Rite, it is read on the Friday of the third week, joined with one of the most important epistles of Lent, Numbers 20, 1-13, in which Moses makes water run from the rock in the desert. This story was understood by the early Christians as a prefiguration of the sacrament of baptism, starting with St Paul himself, who tells us that “our fathers were all under the cloud, and all passed through the sea. And all in Moses were baptized, in the cloud, and in the sea: and did all eat the same spiritual food, and all drank the same spiritual drink; and they drank of the spiritual rock that followed them, and the rock was Christ.” (1 Cor. 10, 1-4) Moses striking the rock to make the water run from it is one of the most frequently depicted Biblical scenes in early Christian art; just in the paintings of the Roman catacombs, it appears over 70 times, along with numerous other representations on ancient sarcophagi.

Moses making the water run from the rock in a fourth-century fresco in the Catacomb of St Callixtus.

On the previous Sunday, the Lenten station is kept at the church of St Lawrence Outside-the-Walls, where anciently the catechumens underwent a formal examination of their Christian faith, the ritual known as the scrutiny. The Gelasian Sacramentary contains a beautiful prayer for them to be said on that day, “that they may worthily and wisely come to the confession of Thy praise; so that through Thy glory they may be reformed to the former dignity which they had lost in the original transgression.” At the same Mass, the Memento of the living has an interpolation to pray for their future godparents, and during the Hanc igitur, the names of the catechumens were read out loud. On the following Friday, the station is kept at another church of Rome’s most venerated martyr, St Lawrence ‘in Lucina’, nicknamed, like so many sacred places in the city, for the woman upon whose property it was originally built. Here, they would hear Christ speaking to the Samaritan woman of the “living water … springing up unto life everlasting”, and understand His words as a clear reference to baptism.

A piece of the gridiron of St Lawrence’s martyrdom, preserved in a reliquary in a side-altar of San Lorenzo in Lucina. Photo courtesy of Orbis Catholicus.

In his treatise on the Gospel of St John (Tract 15, 10), St Augustine explains the woman as a type of the Church, “not yet justified, but waiting to be justified”, like the catechumens themselves. He also reminds us that the Samaritans were not part of the Jewish people; indeed, the Bible itself says that they were a mixed nation of Jews and pagans, observing the customs of both. (4 Kings 17, 24-41) So too, the early Church was a mixture of Jews and pagans, now united in Christ in whom “there is neither Jew nor Greek … for you are all one in Christ Jesus.” (Galatians 3, 28) Augustine continues by saying, “Therefore, in her, let us hear ourselves (spoken of), and in her, let us recognize ourselves, and in her, let us give thanks to God for ourselves.” (i.e. for what He has done for us.)

The dedicatory inscription on the counter-façade of Santa Sabina in Rome, the only part of the church’s original mosaic decoration which survives, ca. 425 A.D. The two figures on the sides are “the church from the circumcision” on the left, and “the church from the gentiles” on the right. Photo courtesy of Fr. Lawrence Lew, O.P.

In the Ambrosian Rite, the first Sunday of Lent is called “in capite jejunii – at the beginning of the fast”, a title also used for Ash Wednesday in medieval liturgical books of the Roman Rite. The remaining Sundays are named for their Gospels, all taken from St John, the second Sunday being that of the Samaritan woman, the third ‘of Abraham’ (chap. 8, 31-59), the fourth ‘of the man born blind,’ (9, 1-38), the fifth of Lazarus (11, 1-45) and the sixth ‘of the Palms’ (11, 55 – 12, 11). On the second Sunday, the following antiphon is sung after the Gospel, while the deacon spreads the corporal on the altar in preparation for the Offertory. (As in the Roman Rite, most of the Mass propers use the Old Latin version of the Scriptures.)

For I will take you from among the gentiles, and I will pour upon you clean water; you shall be cleansed from all your iniquities. I will give you a new heart, and renew a righteous spirit within you. (Ezechiel 36, 24, 25 and 26.)

In the Roman Rite, the same prophecy of Ezechiel (though not exactly the same words) provides both the introit and the first epistle of the Mass of the Wednesday of the fourth week of Lent, on which day the catechumens were exorcized and blessed at the tomb of St Paul, the great Apostle of the gentiles.

The Ambrosian Missal contains proper prefaces for nearly every Mass of the temporal cycle, generally rather longer than those of the Roman Rite. The Lenten prefaces of the Sundays are each based on the Gospel of the day, and that of the Samaritan woman reads as follows:

Truly it is worthy and just…through Christ our Lord. Who, to instill (in us) the mystery of His humility, being tired, sat at the well, and * asked of the Samaritan woman that a drink of water be given Him, even He that had created the gift of faith in her; and so He deigned to thirst for her faith, so that, as He asked water of her, He might enkindle in her the fire of divine love. * We therefore beseech Thy boundless compassion, that defying the dark depths of vice, and leaving behind the vessel of harmful desires, we may ever thirst for Thee, that art the fountain of life, and source of all goodness, and may please Thee by the observance of our fast. Through the same etc.

The words here noted between the stars form the basis of a Preface used in the post-Conciliar Rite in the first year of the three-year lectionary cycle, when the story of the Samaritan woman is read on the third Sunday of Lent. Since this crucial passage is not included among the readings of the second and third years, a rubric provides that it may be read on Sunday in place of the Gospels assigned to those years, or it may displace one of the ferial Gospels; a similar provision is made for the blind man and Lazarus.

The Orthodox church of Jacob’s Well, also known as St Photini’s, in the city of Nablus on the West Bank. The current church is the fifth structure to stand over the site, which has been venerated by Christians as the Well of Jacob since the fourth century.

In the Byzantine tradition, the story of the Samaritan woman is read in Eastertide rather than Lent, as is that of the man born blind; however, the association of it with the sacrament of baptism is just as clear as in the Latin rites. On the fifth Sunday of Easter, the following three exapostilaria are sung at the end of Matins; the first is that of the Easter season, the second relates to the Gospel of the day’s Divine Liturgy, and the third to the feast of Mid-Pentecost.

Exapostilarion of Easter  Having fallen asleep in the flesh as a mortal, O King and Lord, You rose again on the third day, raising up Adam from corruption, and abolishing death. O Pascha of incorruption, O salvation of the world!
of the Samaritan Woman  You reached Samaria, and talking with a woman, sought water to drink, my all-powerful Savior, who poured out water for the Hebrews from a sharp rock, and led her to belief in you: and now she enjoys life eternally in heaven.
of Mid-Pentecost  At the mid-point of the feast, Lover of mankind, you came to the temple and said: You who are full of thirst, come to me and draw living water welling up, through which you will all revel in delight and grace and immortal life.

Note how the exapostilarion of the Samaritan woman makes the same association between the Lord’s revelations to her and the episode of the water running from the rock that is made in the Roman Rite by the readings of the Mass. This reference to the waters of baptism continues in the third text, which quotes Christ’s second reference to the “living waters” in the Gospel of John, when He speaks in the temple during the feast of Tabernacles. (chapter 7, 37-39.)

The text of this second Gospel of the “living waters” is deferred by the Byzantine Rite to Pentecost itself, a custom which it shares with the Ambrosian and Roman Rites in different ways. The church of Milan preserves to this very day an ancient custom of celebrating two Masses on both Easter and Pentecost, the traditional days for the administration of baptism; one is the Mass “of the solemnity” itself, and another “for the (newly) baptized.” On Easter Sunday, the Gospel at the Mass for the baptized is John 7, 37-39, with the second part of the last verse omitted.

On great day of the festivity, the Lord Jesus stood and cried, saying: If any man thirst, let him come to me, and drink. He that believeth in me, as the scripture saith, Out of his belly shall flow rivers of living water. Now this he said of the Spirit which they should receive, who believed in him.

At the Mass for the baptized on Pentecost, this Gospel is repeated, adding the final words of verse 39 which are not said on Easter, “for as yet the Spirit was not given, because Jesus was not yet glorified.” In the Roman Rite, the same text provides the Communion antiphon for the Mass of the vigil of Pentecost, although the Gospel itself is read on the Monday of Passion Week.

The Byzantine Rite has traditionally honored the Samaritan woman as a Saint, and she was often called both an Apostle and Evangelist. Her legend states that she, her five sisters and two sons were among those baptized by St Peter and the other Apostles on the first Pentecost, and afterwards traveled to preach in many places; after evangelizing Carthage, they came to Rome, where they were martyred under Nero. Her given name is Photeine (or “Photini” in the modern pronunciation), the Greek word for “bright”; the cognate “photistes – illuminator” is used in the Byzantine tradition as a title for the saint who first evangelizes a people, the best-known example of this being perhaps St Gregory the Illuminator of Armenia. With the latinized form of her name, Photina, she was added to the Tridentine edition of the Roman Martyrology by Cardinal Baronius, along with her family members, on March 20th, the day of her feast in the Byzantine Rite. Her troparion makes the same association between the waters of baptism and the coming of the Holy Spirit on Pentecost indicated by the placement of her Gospel on the Sunday after Mid-Pentecost.

Wholly illuminated by the divine Spirit, and sated of your thirst by the springs, you drank deeply of the water of salvation from Christ the Savior, all praiseworthy one, and shared it abundantly with them that thirst; o Great Martyr and Equal to the Apostles, Photini, entreat Christ our God to save our souls.

The Ambrosian Lenten Litanies

The duomo of Milan as it stands today is the result of a project which began in 1386, to replace the two cathedrals which had hitherto served the see of St Ambrose. The “winter church”, as it is still called in Ambrosian liturgical books, was the smaller of the two, dedicated to the Virgin Mary, and used from the Third Sunday of October, the feast of its Dedication, until Holy Saturday; it stood where the modern cathedral stands, but was nowhere near as large. The larger “summer church”, which was demolished in 1543, stood on the opposite end of the modern Piazza del Duomo, and was dedicated to St. Thecla, for which reason her name is included in the Canon of the Ambrosian Mass.

A reconstruction of the cathedral complex of Milan, with the summer church of St Thecla on the left, and the winter church of the Virgin Mary at the right. The octagonal structure in front of St Thecla is the baptistery of St John; the smaller structure beneath it is the baptistery of St Stephen. At the lower right is a partial reconstruction of the interior of the baptistery of St John.

The Ambrosian Rite has several customs which were designed around this arrangement, one of which is a special set of litanies said after Terce on Wednesdays and Fridays of Lent. These litanies have the same structure as those of the Greater and Lesser Rogations: an opening collect; a series of processional antiphons; a litany of the Saints; another collect; another set of antiphons; and then the same concluding formula. On these Lenten ferias, the first set of antiphons was sung as the clergy processed from the winter church over to the summer one, where the litany of the Saints was said as they knelt before the altar; the second set was sung as they returned to the winter church. The proper texts of these litanies vary from day to day, as do the number of antiphons within each set; here are the texts for today, the Friday of the Second Week of Lent. Until 1913, the Ambrosian clergy were required to say these as part of their Office, just as Roman clergy are required to say the Litany of the Saints on the Rogation days, so they are printed in the breviary. This picture is taken from the first post-Tridentine edition of the Ambrosian breviary, printed by authorization of St Charles in 1582. (Click to enlarge and read the Latin text.)

The opening collect: Be present, Lord, to our supplications, and with Thy heavenly aid, through the intercession of all Thy Saints, kindly protect those who hope in Thy mercy. Through our Lord...

Antiphon I In Thee, o Lord, do we hope, let us not be confounded forever; in Thy justice deliver us, and rescue us, that we may not perish.

Antiphon II Lord, for the multitude of our sins, we are not worthy to look upon the height of heaven: destroy us not unto the end with our sins.

Antiphon III Lord, if Thou shalt be wroth against us, what helper shall we find, or who will have mercy upon our infirmities? Thou didst call the woman of Chanaan and the Publican to repentance, and receive Peter as he wept; receive also our repentance, o Merciful One, and save us, o Savior of the world.

Antiphon IV With Thy unassailable wall surround us, o Lord; and with the arms of Thy might protect us always; deliver, o God, of Israel, those who cry out to Thee.

Antiphon V Hear, o Lord, the voices of Thy servants that cry to Thee, and say, ‘Lord, have mercy on us!’, and with the arms of Thy might protect us always; deliver, o God, of Israel, those who cry out to Thee.

Each version of the litany of the Saints is introduced by three Kyrie, eleisons, three repetitions of “Domine, miserere – Lord, have mercy”, three of “Christe, libera nos - Christ, deliver us”, and three of “Salvator, libera nos – o Savior, deliver us.” The names of the Saints are then sung by the cantors, to which all others answer, repeating the names and adding “intercede pro nobis.” (“Sancta Maria. – Sancta Maria, intercede pro nobis.”) In the Roman Rite, the list of the Saints is always the same, although local Saints may be added by immemorial custom; in the Ambrosian Rite, the Saints named in the litany change from one occasion to another.

St Ambrose, 1465-70, by the Sienese painter Giovanni di Paolo (1403 ca - 1482) 

On this day, after the Virgin Mary, the three Archangels are named, followed by St John the Baptist as the last prophet, and St Joseph as the last patriarch; the Apostles Peter, Paul, Andrew, Thomas and Barnabas, who is traditionally said to be the founder of the see of Milan and its first bishop; the protomartyr Stephen, followed by the local martyrs Nazarius and Celsus, Protasius and Gervasius, Victor, Nabor and Felix, then two Easterners, George and Theodore (both soldiers, as were the three named before them); Faustinus and Jovita, the patrons of nearby Brescia, and Aquilinus; the virgin martyrs Thecla, Agnes and Pelegia; then Galdinus, Charles Borromeo, and Ambrose, who always conclude the litanies in the Ambrosian Rite. The litany ends with three repetitions of “Exaudi, Christe. R. Voces nostras. Exaudi, Deus. R. Et miserere nobis.”, (Hear, o Christ, our voices. Hear o God, and have mercy on us.), and three Kyrie eleisons.
The second collect: O God, who causest all things to benefit those who love Thee; grant to our hearts a disposition of inviolable charity; that desires conceived from Thine inspiration may not be able to be changed by any temptation. Through our Lord...

The processional antiphons for the return to the winter church.

Antiphon I We have sinned, o Lord, we have sinned: spare our sins and save us. Thou who governed Noah upon the waves of the flood, save us, and Thou who called Jonah back from the depth with a word, deliver us. Thou who stretched for Thy hand to Peter as he sank, come to our aid, o Christ, son of God.

Antiphon II Let Thy right hand lift us up straight, whom the weight of sins boweth down, et because we have fallen to the earth, may we be lifted up o Lord, by Thy mercy.

Antiphon III Lord, incline Thine ear and hear us; look down from heaven, and hear out groaning, and deliver us, o Lord, from the hand of death.

The litany concludes with the following formula each day:

Kyrie, eleison (six times)
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.
R. Gloria Patri. Sicut erat.
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.
R. Sucipe deprecationem nostram, qui sedes ad dexteram Patris.
V. Agnus Dei, qui tollis peccata mundi, miserere nobis.

R. Kyrie, eleison. Kyrie, eleison. Kyrie, eleison.

R. Benedicamus Domino. R. Fidelium animae.

A 9th-Century Ambrosian Psalter

Despite the huge number of articles we have published over the years about the Ambrosian Rite, we have shown very few examples of ancient Ambrosian liturgical books, many of which are in libraries where digitization is either going at a snail’s pace, or not at all. So I was very happy to stumble across this Ambrosian Psalter, which is in the Bavarian State Library in Munich, a collection that has been digitized with classically Germanic thoroughness. (BSB Clm 343) The library’s website says that it was produced in Milan, “as early as the last decades of the ninth century”, but Nicola found an Italian website that puts it in the last third of the 10th century. (A friend of ours who knows a lot about liturgical manuscripts thinks the latter more probable.) It was in the library of the dukes of Bavaria by 1580, but it is not known how it got there.

In the Ambrosian Office, there are no psalms at Matins of Sunday. Instead, three canticles from the Old Testament are said; these are placed after the Psalms in this manuscript. At Matins of Saturday, the canticle of Moses in Exodus (15, 1-19) is said, followed by Psalm 118, divided into two sections in winter, but in summer, four, which are said in alternate weeks. (In St Charles Borromeo’s reform, the four-division system is used all year.) The psalms of Roman Matins for the weekly cursus, 1-108, are divided into ten groups called “decuriae”, which are said over the ten ferial days of two weeks; however, unlike in the Roman system, none of the psalms which are used at other Hours (4 at Compline, 50 at Lauds, etc.) are omitted. The first decuria is psalms 1-16, the second, psalms 17-30, then so on by tens. This seems to be why the decorations in the manuscript are placed with the first of each group of ten psalms (1, 11, 21 etc.) although this arrangement only partly corresponds to the decuria system.

At the beginning of the psalter is a portrait of King David, along with four of the people to whom some of the psalms are attributed by their titles, Asaph, Heman, Ethan and Idithun, all shown writing in books.

Many of the psalms have a few lines of exegetical explanation written before them; before Psalm 1 only, this text is written in large caps within a frame: “This psalm has no title for this reason, that nothing ought to be put before our head, the Lord and Savior, of whom it is about to speak, since it (i.e. the psalm) talks about his holy incarnation, and the avenging of the wicked.”

“Here begins the book of Psalms”

The beginning of Psalm 1. As is typical of liturgical books in this period, the decorative elements for the most part have no particular correspondence with the text they accompany.

Continue Reading this Article. . .

Two Ambrosian Saints

On the Ambrosian calendar, today is the feast of a martyr of the early 11th century called Aquilinus, who was born to a noble family in Würzburg, Bavaria, and ordained a priest after studying in the cathedral school of Cologne. Shortly thereafter, his parents both died, and he returned home to distribute his inheritance to the poor; when he returned to Cologne, the bishop died, and Aquilinus was unanimously elected to replace him by the cathedral chapter, an honor which he refused (like so many saintly bishops) by fleeing, in this case, to Paris. There he was also elected bishop on account of his evident holiness, and so he fled again, this time to northern Italy, and after passing through Pavia, came to Milan to venerate the relics of St Ambrose, to whom he was greatly devoted.

Aquilinus distinguished himself, in one of the more decadent periods of the Church’s life, in his defense of the Catholic Faith against both the Cathars, and some local form of renascent Arianism. In the year 1015 or 1018, he was attacked by heretics while making his way to the basilica of St Ambrose, stabbed in the throat, and his body thrown into a canal. An old tradition has it that a group of workmen who transported merchandise along the Ticino river between Pavia and Milan found the body, and brought it to the nearby basilica of San Lorenzo Maggiore, one of the oldest churches in the city. They were placed in the chapel of St Genesius, which was henceforth named for Aquilinus.

The first attestation of the life of St Aquilinus dates to 1465, when a confraternity named for him was established; his cultus was formally approved by the Holy See in 1469, and his feast appears in the Ambrosian Missal of 1475 on January 29. In 1581, St Charles Borromeo declared him co-patron of the city of Milan, especially to be invoked against the plague. He is traditionally shown dressed as a priest, with a dagger at his throat and the palm of martyrdom in his hand. His remains are now in an urn of silver and rock crystal on top of the altar in which they were formerly buried. Until the 19th century, it was the custom in Milan for movers and transporters to hold a procession in his honor every year on the feast day, in which they would offer candles and a flask of oil for the votive lamp before his relics.

Tomorrow is the feast of a matron called St Savina. She was born in Milan to the noble family of the Valerii in the 260s, and as an adult, married to a patrician from the nearby town of Laus Pompeia, now called Lodi. She was soon left a widow, and dedicated herself to the works of religion and charity, especially on behalf of the victims of the Emperor Diocletian’s persecution of the Christians. In her own house, she secretly buried the martyrs Ss Nabor and Felix, two soldiers of the Theban Legion who were decapitated at Lodi around 300-304. Once the persecution had ceased, in the year 310, she brought their relics to Milan, where they were laid to rest in the chapel of the Valerii. Some years later, after spending her life in vigils and prayers, Savina herself died, and was buried next to the martyrs. In 1798, the relics of all three Saints were translated to the basilica of St Ambrose in Milan; since 1868, they have been kept on the altar of a chapel dedicated to them within the basilica.

A reliquary of St Savina, together with St Bassianus, the first bishop of Lodi.

According to a traditional story, when Savina brought the relics of the martyrs to Milan, she hid them in a barrel. While passing through a place between Lodi and Milan, some soldiers who were guarding the city gates asked what was in it, she told them it was full of honey. The guards insisted on checking inside, and when they opened the barrel, did indeed see nothing but honey, and she was allowed to continue on her way. This place, just over ten miles southeast of Milan, is now called Melegnano, from the Latin word for honey, “mel.”

This post is the work of Nicola de’ Grandi, translated by myself.