Aquileian Rite

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The Aquileian Rite was a particular liturgical tradition of the Patriarchate of Aquileia and hence called the ritus patriarchinus. It was effectively replaced by the Roman Rite by the beginning of the seventeenth century, although elements of it survived in St. Mark's Basilica in Venice until 1807.

History

The See of Aquileia under

broke communion with Rome in the Schism of the Three Chapters in 553 and became a schismatical patriarchate, a situation which lasted until the Council of Pavia in 698. A number of allusions tell us that Aquileia and certain of its suffragan sees had a special rite (generally called the ritus patriarchinus, or "patriarchine rite"); but they do not give any clear indication as to what this rite was.[1]

There are many theories, especially as to the Aquileian Rite's relation to the rites of Milan, Ravenna, and the fragments in

Milanese Rite and perhaps still more to that of Ravenna.[1]

Fourth Century

Rufinus of Aquileia's commentary on the Creed provides the baptismal creed of Aquileia which differs in some details from the Roman or Apostles' Creed. He also hints at some local liturgical practices such as making a small sign of the cross on one's forehead at the words "[I believe] in the resurrection of this flesh."[4] Related to this, De Rubeis, writing in the eighteenth century notes that during the Angelus there was a custom within the territory of the former Patriarchate of Aquileia to touch one's chest when pronouncing the words, "And the Word was made flesh" (Et Verbum caro factum est.) indicating that Jesus Christ assumed a human nature so that "this" flesh might share in His divinity.[5]

Chromatius of Aquileia
has also left sermons and tractates which provide evidence of the Aquileian Rite.

Eighth Century

The earliest and most instructive document of the Aquileian Rite is a capitulare of the eighth century added by a Lombard hand to the "Codex Richdigeranus" of the sixth century. Germain Morin[6] and H. F. Haase, who edited the Codex,[7] show reason to suppose that this capitulare represents the use of Aquileia.[1]

The capitulare provides information about the Aquileian liturgical Calendar for the time it covers (Advent to June). Divergences from the Roman calendar include:[1]

  • Advent has five Sundays
  • St. Stephen's Day is 27 December, as in the Rites of Jerusalem-Antioch and their descendants
  • There is no Septuagesima; two Sundays (Sexagesima and Quinquagesima) prepare for Lent
  • The "tradition of the symbol" is on the Sunday before Easter
  • The "tradition of the symbol" and Maundy Thursday have each two Masses, as in the Gallican Rites
  • There is a "Mid-Pentecost" feast, as in many Eastern Rites.

Ebner has published a variant of the present Hanc igitur of the Roman Canon, in litany form, attributed to

catechumens, of the ninth century. This is practically that of the contemporary Roman Ordines; so the Roman Rite was already replacing the other one. In the later Middle Ages the ritus patriarchinus yielded steadily to the Roman Rite
.

High Middle Ages

It seems that the Rite of Aquileia had even been used in Venice since in 1250 Peter IV,

Callistus III granted permission to the newly created Patriarch of Venice to follow Roman liturgical practice.[1]

Sixteenth Century

After the

Clement VIII insisted on Roman Use here too. Only St Mark's Basilica, still the chapel of the Doge and not yet cathedral of Venice, kept certain local peculiarities of ritual which apparently descended from the ritus patriarchinus until the fall of the Republic in 1807.[11][1]

But long before its final disappearance, the Aquileian Rite in these local forms was already so romanized that little of its original character was left.

Bishop of Vercelli, who went to Como in 1579 to persuade its clergy to adopt the Roman Breviary, says that the local rite was almost the same as that of Rome "except in the order of some Sundays, and the feast of the Holy Trinity, which is transferred to another time". So the Missale pro s. aquileyensis ecclesiae ritu, printed at Augsburg in 1494, breviaries and sacramentaries (rituals) printed for Aquileia, Venice and Como in the fifteenth century, although still bearing the name of the ritus patriarchinus (or ritus patriarchalis), are hardly more than local varieties of the Roman Rite.[1]

References

  1. ^ a b c d e f g h  One or more of the preceding sentences incorporates text from a publication now in the public domain: Fortescue, Adrian (1913). "Aquileian Rite". In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 16. New York: Robert Appleton Company.
  2. ^ Weidenauer, Studien, I, 1906, pp. 21-56
  3. ^ Liturgia romana e liturgia dell'esarcato, (Rome, 1904, pp. 168-73)
  4. ^ Rufinus of Aquileia, Apologia contra Hieronymum I.5; also q.v. Rufinus of Aquileia, Commentarius in Symbolum Apostoloruym, 45.
  5. ^ De Rubeis, Vetustis liturgicis aliisque sacris ritibus, qui vigebat olim in aliquibus Foroiuliensis Provinciae ecclesiae Venetii, 1754.
  6. ^ Revue bénédictine, 1902, p. 2 sq.
  7. ^ Breslau 1865
  8. ^ For the importance of this see the author's work, The Mass (London, 1912, pp. 149-150).
  9. ^ de eccl. rerum ex. et increm. 25
  10. ^ (Venice, 1754, pp. 228 sqq.)
  11. ^ M&A – Fe1 article

Sources

  • Federico Altan, Iter liturgicum foroiuliense (Rome, 1749)
  • Carl Anton Baumstark, Liturgia romana, pp. 170–73
  • Bona, Rerum litugicarum, II, ed. SALA (Turin, 1747), Appendix: De ritu antiquo Aquilejensis patriarchino nuncupato
  • Burn, Nicetas of Remesiana (Cambridge, 1905);
  • De Rubeis, Monumenta ecclesiae Aquilejensis (Strasburg, 1740)
  • Dichlich, Rito veneto antico detto Patriarchino (Venice, 1823)
  • Pierre de Puniet, "L'année liturgique à Aquilée" in Revue bénédictine, 1902, p. 1
  • Ebner, The Mass (London, 1912)
  • Le Brun, Ancien rite d'Aquilee appele le Patriarchin in his Explication de la messe, III (Paris, 1777), 220 sqq.
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