Antoninus

ON ST. ANTONINUS, BISHOP AND CONFESSOR, AT MILAN IN ITALY,

ABOUT THE YEAR DCLX.

CRITICAL COMMENTARY.

Antoninus, bishop, at Milan. (S.)

BY R. D. B.

§ I. Ancient catalogues of the bishops of Milan. Concerning the period and deeds of St. Antoninus.

Among the monuments of the histories in which St. Antoninus is recorded, we find none more ancient than the catalogue of the bishops long ago published by Papebroch. In the catalogue of the bishops of Milan It survives in four codices, each of which we think should be examined, all the more because there appear in them at the same time the most ancient traces of his cult. There occurs first, then, the copy of the Ambrosian library 133 C. of the lower part, formerly marked P. 246 and B. 245; there the names of the bishops of the city of Milan, as Papebroch says, are all written by one and the same hand, but not in the same style, as far as Tedald Acta SS., vol. VII May, p. LIV. , who was created bishop in the year 1075. The others, from the year 1075 to 1206, were entered in the year in which each died. The earlier series was put together from more ancient indexes, and our predecessors divided it in three, so that the first member reaches as far as Lawrence, in the year 573, the second as far as Fortis, about the year 641, the third as far as Tedald. That third part, in which St. Antoninus holds a place, they think to be of the greatest authority. For as the second part was written at Genoa successively, at the very time in which the individual prelates died, so also this one at Milan, not indeed from the beginning, but only from the year 744 Ibid., p. LXII and LXXIV. . On the manuscript codex the most distinguished Bethmann and Wattenbach Mon. Germ. hist., Scriptt., vol. VIII, p. 101. say: Mabillon first edited it Museum Italicum, vol. I, part II, p. 109 ff. ; then Papebroch illustrated it excellently in the Acta SS.… The earlier part as far as Lawrence in the year 573 … one man seems to have composed; the other, from the year 573 to 1075, sufficiently betrays another author, or, if you prefer, several. A few authors dissent, such as Baldassarre Oltrocchi, who, among other things, says that the earlier part was composed before the year 572 Ecclesiæ Mediolanensis historia Ligustica, part I, p. 351, part II, p. 701 ff. .

[2] the most ancient, often copied, This index of bishops, when it had at last been carried down to the year 1126, was transcribed by a copyist, who changed many things in the words, … added certain things of his own, and from the year 1126 goes on by his own effort as far as the year 1176 Mon. Germ., vol. VIII, p. 101. . That second copy Muratori made public Rerum Ital. Scriptt., vol. IV, p. 141 ff. . The third, Bethmann and Wattenbach say, arose in this way: The catalogue seems to have been taken from that same codex 1 (Ambrosian C. 133) about the beginning of the thirteenth century into the book of the chapter of Milan which was called the Beroldus, and there continued by various persons in both prose and verse, and augmented also with a proem on Barnabas, the first bishop. This Beroldus indeed has perished; but in the year 1296 or a little after, John Boffa inserted the entire catalogue with the continuations, taken from there by a continuous hand, into the New Beroldus already made by him between the years 1265 and 1269; to which another, after the year 1371, added a few things at the end. From this New Beroldus Muratori had already edited the catalogue as far as the year 1262 Ibid., vol. I, part II, p. 228 f. . Moreover that codex had been called Beroldus which contained all the books of Beroldus. He flourished, says Oltrocchi, about the year 1130 Eccles. Mediolan. hist. Ligust., part II, p. 703 f. ; and in another place: The catalogue perhaps was composed and augmented by Beroldus himself as far as Anselm V … from older catalogues Ibid., p. 547. . More ancient than the three codices reviewed so far is the Bamberg C. 47 (P. I. 8), written namely at the beginning of the eleventh century Cf. Hinschius, Decretales Pseudo-Isidorianæ, p. XLIV. , in which there exists a catalogue of bishops as far as Arnulf, who died in the year 1018. Ernst Dümmler edited it Gesta Berengarii imper., p. 75 f., 161 ff., Halle 1871. .

[3] St. Antoninus is recorded, Now in all the copies we read: Antonius, bishop, sat II years, died on the day before the kalends of November, buried at St. Simplician; except that in the book of the metropolitan chapter of Milan or the Beroldine he is called saint Antonius Muratori, Rerum Ital. Scriptt., vol. I, part II, p. 229. , an appellation with which he is not honored in other codices: Besides this mention in the catalogue, we learn nothing from the ancient writers of the holy prelate; while what the more recent have handed down is for the most part doubtful and rests on conjectures alone. That Antonius, then, or Antoninus (I find both names in the ancients, but the other is now more usual) sprang from the noble Milanese family of the Fontana is said by very many writers, such as Giovanni Francesco Besutius or Besozzo Historia pontificale di Milano, chap. 40, p. 110. Milan 1623. , and after him Ughelli Italia sacra, vol. IV, col. 68. , Ferrari Catalogus SS. Italiæ, at the 31st day of Oct. , the author of the Table of the archbishops of the Church of Milan Acta Ecclesiæ Mediolan., vol. I, part VI, p. 882, Lyon 1683. and others. But that opinion, which is confirmed by no ancient testimony, I would believe to have proceeded from this, that formerly, in many cities of Italy, the local saints were accustomed to be ascribed to some noble family Cf. this vol. of the Act. SS., p. 7. .

[4] who presided over the Church of Milan Nor does it appear any better from where Besutius, Ferrari and other authors have gathered that St. Antoninus succeeded St. John the Good in the episcopate, on account of his outstanding virtues, on the feast day of St. John the Baptist. On which Baldassarre Oltrocchi Eccl. Mediol. hist., vol. I, p. 546 f. says: To repair the detriment to our Church from the loss of so great a pastor (John), and to fill the see, a meeting was at once called, and the votes of the clergy and nobles were gathered… Eminent among our clergy was the most outstanding uprightness of Antonius … and the integrity of life free from stain… So, with all acclaiming, the inauguration being hastened, Antoninus, a holy successor of a holy predecessor, presided over us, who by the prior judgment of all as to his virtue very quickly obtained the name of saint. A wide field for the discharge of the pastoral office of this prelate was opened by the religion of the Catholic king Aripert, who applied the spur to the runner, that the seeds of the Gospel, cast by St. John through the more fortunate last seven years of his see, might grow up into a more abundant harvest. And indeed in that auspicious time there seemed to be begun between the sacred pastor and the king a certain sort of contest; since the one consecrated living temples, that is Catholics, to God, while the other raised up new basilicas for the worship of God. Before Oltrocchi Ferrari had already written Cat. SS. Ital., at the 31st day of Oct. , but on what authority I do not know: He labored most of all in this, to extinguish the heresy of the Lombards, with which that race had been sprinkled. And so great was the sanctity of his life that men called him a saint even while he was living. Besutius, the Lombards not being named, relates that St. Antoninus labored to extirpate altogether from the province of Milan the depraved opinions of the Arians and the customs of the barbarous race, not yet pulled out by the roots Hist. pont. di Milano, p. 110. . And first of all, unless I am mistaken, Galesini narrates of him In Sassi, Archiepisc. Mediolan. series, vol. I, p. 233. , that by his fervent love toward God and souls there were abolished in this city the worst examples left by the barbarians, in the time when they lay upon Milan. Sassi adds: He was taken from the living in the year 657 Ibid. . But, as will be plain from what is to be said, here there arises a question most difficult of all.

[5] for two years, and died in the year That in the old catalogue of bishops St. Antoninus is said to have presided over the Church of Milan for two years, this indeed is held as ascertained; but when that biennium began, various persons compute variously. Filippo Ferrari proposes about the year 677, Ughelli about 670, Sassi 667, Oltrocchi 661, Papebroch finally about the year 657; and with him agree both Filippo Argelati Opera Sigonii, vol. II, De regno Italiæ, book II, col. 126 f., in the note. and Francesco Antonio Zaccaria [Raccolta di dissertazioni di storia eccl., vol. XVIII, p. LXXXIII. Cappelletti, Le Chiese d'Italia, vol. XI, p. 132.] and other writers. This discrepancy seems to have arisen from this, that in the catalogue already mentioned there is a certain gap of years. For there St. John, who in the judgment of nearly all succeeded Fortis about the year 644, is said to have sat X years; then St. Antoninus II years, St. Mauricillus IV months, and finally St. Ampelius V years, and that as far as about the year 672, as is established among nearly all. If these numbers are added, they make seventeen years with four months; but if you draw the sum from about the year 644, when Fortis died, to 672, when Ampelius departed, you will make about twenty-eight years; so that the difference is of ten years. To untie this knot, Papebroch says Acta SS., vol. VII May, p. LXVII. : If it were permitted to set before the IV months which are attributed to St. Ampelius ten years, and to believe that they fell out for the one transcribing the catalogue, this episcopate (of Mauricillus) could be extended as far as the year of Christ 668 …, and there will be no need to admit any gap here or elsewhere. Of St.

Antoninus, however, until something more certain occurs concerning the time of his death, it pleases me to assign it to the year 657.

[6] about 660. Oltrocchi, however, tries to fill the cracks by interposing a certain vacancy of the see in these times, namely he supposes that after the death of Fortis the episcopal chair was vacant for about six years, and after the death of Mauricillus for about five years; moreover that Antoninus was called to the Milanese infulæ at the beginning of the year 660, and in the following year, on the 31st day of October, departed this life Eccl. Mediol. hist., vol. II, p. 524 ff., 548 f., 709. . We indeed shall not labor to solve the unknottable question; but it will be well to have noted this, that the episcopate of St. Antoninus is certainly to be placed between about the years 649 and 668: 649, because his predecessor John, after the synod, consenting subscribed the Acts of the Lateran council celebrated in the year 649 Labbe, Concilia, vol. VI, col. 367. ; 668, because all agree that Mauricillus, the successor of Antoninus, sat at least four months, then Ampelius five years; and that this man died about the year 672. In sum this is nearer to credibility, that St. Antoninus lost his life about the year 660.

§ II. Burial of St. Antoninus. Finding and translation of the relics.

The bones of St. Antoninus, laid in the church of St. Simplician, In that catalogue of the prelates of Milan which we have now often praised, St. Antoninus is said to have been buried at St. Simplician. There was, namely, at Milan near the Como Gate a church sacred to the Mother of God, in which St. Simplician, bishop of Milan from the year 398 to 400, deposited under the altar the relics of SS. Sisinnius, Martyrius and Alexander, and in which he himself also was laid after death; whence afterward this church began to be called St. Simplician's [Acta SS., vol. VII May, p. 39 ff. Cf. Oltrocchi, Eccl. Mediol. hist., vol. II, p. 4, 7 f., 69. Ughelli, Italia sacra, vol. IV, col. 38.] . Nor was St. Antoninus alone, but other prelates of Milan also were interred there.

[8] lay long hidden; at last they were found in the year 1517, under the altar, Afterward it came about that the place in which they were resting was altogether blotted out; and we are the less surprised at this because the church of St. Simplician itself was both scarcely mentioned by writers for several centuries, and received no moderate calamity in the course of time. For this sacred house, which had long since been made a seat of monks [Cf. Ughelli, Italia sacra, vol. IV, col. 118. Latuada, Descrizione di Milano, vol. V, p. 66 ff., Milan 1728.] , fell into commendam, as Placido Puccinelli says, and indeed about the middle of the fifteenth century, through the death of Timothy the last regular abbot. And he adds: The same fortune which is wont to follow commendations of this kind took away from it all the former splendor, by which it had been placed for five whole centuries under monastic government and the rule of St. Benedict [Acta SS., vol. VII May, p. 45. Cf. A. Sala, Biografia di S. Carlo Borromeo, Dissertazioni, p. 337 f., Milan 1858.] . But God, who watches over the precious remains of his saints, did not allow the sacred bodies of Antoninus and others to lie hidden and to lack due cult any longer. For they were found in the year 1517, and many authors have celebrated that finding in writing, such as Rossi in the Life of St. Charles Borromeo, Baldassarre Oltrocchi in the notes which he added to that work De vita et rebus gestis S. Caroli Borromæi, col. 605 ff., Milan 1751. , Carlo a Basilica S. Petri De vita et rebus gestis Caroli, p. 146 f., Brescia 1602. , and St. Charles Borromeo himself in his pastoral letters Acta eccl. Mediol., p. 1033 ff. . But most authors, narrating the event in summary, make no mention of St. Antoninus; wherefore we think we should rather follow the History of the translation rendered in Latin by Papebroch from the Italian relation … published by D. Placido Puccinelli, Cassinese dean Acta SS., vol. VII May, p. 45 ff. . For in this narrative, which the author made up from authentic monuments, our holy prelate is frequently recorded.

[9] by the Cassinese monks on their arrival, When, therefore, in the month of June of the year 1517 the Cassinese monks had come into possession of the abbey of St. Simplician, … the first care of these new inhabitants was to fit out the choir for chanting the divine praises by night and day; and as it seemed narrower than was right, it was resolved to enlarge the space, the high altar, which adhered to the wall of the apse, being removed; and, the seats of the senior fathers being put in its place, to set it under the middle of the tribune opposite the seats, there where now the smaller lectern stands. While this was being done, there were found inside that same altar the sacred pledges of SS. Simplician, Benignus, Gerontius, Antoninus and Ampelius, prelates of this city; and also of the holy martyrs Sisinnius, Martyrius and Alexander, and of St. Vigilius, bishop of Trent. Carlo a Basilica S. Petri De vita et rebus gestis Caroli, p. 146. , narrating the same finding, says: Other bones also were found there, which were judged to have been likewise those of St. Antoninus, archbishop; for it has been handed down to memory that they are in that church, nor is any other place of them shown.

[10] and laid in another place. The condition of the monks was not then in such a state, so Placido Puccinelli goes on Acta SS., vol. VII May, p. 45. , that they could attend to the translation with due solemnity. Wherefore, content with the ceremonies prescribed by ecclesiastical usage, they translated all things privately, under that same altar now placed elsewhere, in this manner. At the bottom of the altar was placed a leaden chest, with a little cypress tablet, inscribed with such letters: body of St. Simplician, archbishop, MDXVII, XXI August. Beside it was placed another casket, likewise of lead, namely of three martyrs and one confessor, marked with these notes: bodies of SS. Sisinnius, Martyrius *, Alexander and Benignus, archbishop of Milan, MDXVII, XX August. Finally in the middle of these two a third of wood was set, with these characters: bodies of SS. Gerontius and Ampellius, archbishops of Milan, MDXVII, XX August. Above these caskets a stone was set, dividing the altar in the middle; and on it, two spacious tiles: of which one received the bones of St. Vigilius, bishop of Trent, without the head… The left tile received the bones and head of St. Antoninus; among which was also placed a wooden vessel, with some relics of St. Dionysius the Areopagite, of St. Maurice, of St. Eustorgius, of St. Gervase, of St. Antoninus and of the Lord's sepulcher. And the table of the altar itself covered and enclosed all these together.

[11] St. Charles Borromeo identified them, So things stood when the abbot of the monastery, Serafino Fontana, in the year 1581 asked St. Charles Borromeo to identify the relics and translate them under a new altar. He therefore, the sacred bones being privately identified on the 7th day of May of the year 1581, resolved to celebrate the translation duly in the following year, on the 27th day of May. Then, as the time of the decreed festival approached, on the very day of the Lord's Ascension, then the 4th of May, he returned to the church of St. Simplician, to examine the sacred relics again and more carefully. There, the litanies being recited and a brief prayer said first, the aforementioned chest was opened, not without lights, and the casket of St. Simplician was drawn out of it… He raised also the head of St. Antoninus, which was still furnished with nine teeth above, six below, ordering that it be enclosed in a silver head… Finally the little wooden vessel, indicated above, with the relics (among which those of St. Antoninus), he assigned to the monks (of St. Simplician), to be placed in the sacristy Ibid. p. 46. .

[12] and in the year 1582, in most elaborate pomp On the Saturday preceding the last Sunday of May, before all these (namely Cardinal Paleotti, very many bishops and priests, and likewise abbots and Cassinese monks) a solemn inspection of the holy relics was held anew: which were then raised by the prelates on their shoulders, and placed upon the high altar … Ibid., p. 47. , which was indeed most splendidly decorated, as was the whole church, and the city itself. On the following day, the 27th of May, those same bishops and abbots, the choirs of the religious orders, … the Cassinese monks, … all the colleges of presbyters, who were all counted at up to three thousand, and to whom the senate and magistrates had joined themselves, proceeded from the church of St. Simplician in most elaborate pomp to the metropolitan church. The canopies, extended above the several biers, were carried in turn by the governor, the syndic, the chancellor, the president of the senate and the senators themselves, the magistrates, titled persons and other nobles of the first quality, of whom a great number had flocked together for this. The first bier, spread with cloth of gold, bore the chest of St. Antoninus, and was covered by a canopy of green silk, set off with gold Ibid., p. 48. . Four other biers followed. And after the Mass had been sung in the metropolitan church, St. Charles with the bishops, in the church of St. Simplician, served a meal to twelve poor persons.

[13] he translated under the new altar, At compline there were present (on the 30th day of May) both cardinals, to conclude the whole solemnity, the sacred relics being deposited under the altar, which was done in this manner. The archbishop Charles, vested pontifically, after the litanies had been sung, and the reliquaries incensed, and a white shroud spread out for the four leaden caskets, placed the caskets of SS. Simplician and Antoninus inside the altar at the Gospel corner, … and over them inscriptions of this kind: Body of St. Simplician, archbishop of Milan… Body of St. Antoninus, archbishop of Milan Ibid., p. 49. . Not long after, the monks of St. Simplician, comprising the memory of the whole matter in a brief inscription, had it cut in a squared marble and overlaid with gold, as is to be read in their sacristy, in this manner: D. O. M: To the saints Simplician, Gerontius, Benignus, Antoninus, Ampelius, archbishops of Milan, etc. Ibid. .

[14] where they still rest even now. From this time the relics of St. Antoninus have rested in the new marble altar, nor have they been translated to any other place. Wherefore one must not agree with Ughelli when he says that St. Antoninus was translated from the church of St. Simplician by St. Charles Borromeo into the metropolitan church Italia sacra, vol. IV, p. 68. , as if to remain there perpetually. And indeed, says Sassi Archiepiscoporum Mediol. series hist., vol. I, p. 234. , in the list recently published of the holy bodies and relics which are venerated in the cathedral, the body of St. Antoninus, bishop of Milan, is by no means read. It would be strange, however, if, two centuries not yet being completed from the translation of which Ughelli dreamed, the memory of this precious pledge had altogether vanished.

* Martirii in edit.

§ III. On the cult of St. Antoninus. His office at Milan according to the Ambrosian rite.

[The cult of St. Antoninus does not appear from this, that he was laid beside the martyrs,] Some more recent writers have supposed that near the bodies of the saints, and especially under the altars,

there were not deposited in the first times any but the bones of other saints, and accordingly that, by the very fact that someone was buried beside a martyr, he was declared a saint. If the matter stood so, we should have to say that St. Antoninus, as soon as he was laid beside SS. Sisinnius, Martyrius and Alexander, was entered in the number of the saints or the blessed. But that this is more easily said than prudently believed, most learned men now suppose. In the first place, this has been at all times the care of Christians, that their bodies after death should be laid in the holiest places; so much so that they should be associated with the sepulchers of the holy martyrs, or be set down in their oratories and basilicas. To set a limit to this, emperors, councils, bishops passed many laws (with singular regard, however, for the founders of a church); but popular ardor always prevailed Acta SS., vol. XII Oct., p. 821. . And this, besides other authors [Cf. Franzen, De funeribus, book IV, p. 205 ff. Murcier, La sépulture chrétienne, book III, p. 75 ff.] , has been made plain by the most learned Edmond Le Blant [Les inscript. chrétiennes de la Gaule antérieures au VIIIe s., vol. I, p. 83, 396 ff., p. 471 ff., vol. II, p. 220 ff.] , many inscriptions of the first centuries being brought forward, and by Ludovico Muratori Anecdota, vol. I, diss. XVII, p. 185 ff. , who cites as witnesses SS. Paulinus of Nola, Augustine and Maximus of Turin.

[16] under the altar, So not if someone is found buried in a church, ought he straightway to be said to be numbered among the saints. Antoninus indeed was laid not only in the church, but under the altar itself; but neither can this be held a certain indication of ecclesiastical cult. For, to omit other examples, St. Ambrose, when he deposited SS. Gervase and Protase under the altar [Epistol., class I, ep. 22, in Migne, Patrol. lat., vol. XVI, col. 1023. Cf. Acta SS., vol. XII Oct., p. 821.] , says: This place I had destined for myself; for it is fitting that a priest should rest there, where he has been accustomed to offer; but I yield the right-hand portion to the sacred victims. Many documents both of that age and of the following centuries could be brought forward, from which it would appear that burial under the altar was granted also to others than saints, although for the most part it can be held a sign of singular veneration or of a grateful mind.

[17] but from this, that he is called a saint in the martyrologies, But, though nothing certain may be gathered about the ecclesiastical cult of St. Antoninus from the place of interment, yet it is established that he was placed from those ancient times in the number of the saints. In the catalogue of the bishops of Milan which is entered in the Beroldine book, and which seems to some to have been written in the twelfth century, to others in the thirteenth Above, nos. 1 and 2. , he is adorned with the name of saint: which assuredly can be called a sign of veneration already previously shown. We read also in a Milanese calendar written at the beginning of the year 1465: On the day before the kalends (of November), of Saint Antonius, bishop of Milan Georgi, Martyrol. Adonis, p. 719, Rome 1745. . Galesini, in the martyrology which he published in the year 1578, wrote this at the 31st day of October: At Milan, of St. Antoninus, bishop and confessor; and he adds in the notes: From the calendars and a very old book of the church of Milan. Relying on this testimony, Baronius received the holy prelate into the Roman Martyrology edited by him in the year 1584, although he was absent from the edition of the year 1583, and praised him in the same words as Galesini: At Milan, of St. Antoninus, bishop and confessor.

[18] and his feast is observed at Milan When the feast began to be observed, neither do those authors indicate, nor could Papebroch discover Cf. Acta SS., vol. VII May, p. LXVII. . In the missal book of the year 1522, indeed, the name of St. Antoninus is entered at the last day of October; but this same was omitted in the breviary of the year 1539. Indeed I do not dare to determine whether he was ever recorded or not, before St. Charles Borromeo, in the Ambrosian breviary, of which Federico Borromeo, archbishop of Milan from the year 1595 to 1631, did not hesitate to write in the letter which he prefixed to the breviary of the year 1625: St. Charles, cardinal of St. Praxedes, when he had come to the helm of this Church of Milan, found the breviary from which the canonical prayers are recited in the Ambrosian rite composed in great confusion and with almost no order. For before the pontificate of that holy archbishop, it had been almost free to every churchman to compose a breviary according to the judgment of his mind, and to make it public at his pleasure either printed in type or written by hand. So St. Charles, having undertaken the emendation of the work, brought it into that form in which it now exists. Now into that breviary, published by him in the year 1582, St. Charles received the name of St. Antoninus, and at the same time ordered his feast to be observed as a solemnity on the 31st day of October, the office of the common of confessor pontiffs being recited and Mass celebrated. His successors Federico Borromeo in the year 1625, and Cesare Monti in the year 1635 published a revised breviary: there the 29th of October is assigned as the feast day of our holy prelate; perhaps for this reason, because, as Papebroch says Ibid. Cf. Oltrocchi, Eccl. Mediol. hist., vol. II, p. 547. , the last day of October coincides with the vigil of All Saints.

[19] according to the Ambrosian rite, on the 29th day of October. In the Ambrosian breviary published, in the year 1841, by Carlo Gaetano Cardinal Gaisruck, this is the third lesson of the office of St. Antoninus: St. Antoninus, whom some have called Antonius, was substituted in the place of St. John surnamed the Good. Having taken up the government of the Church, the most vigilant pastor applied himself chiefly to this, to blot out wholly from the eyes and minds of the people entrusted to him the worst examples of vices which the barbarians who had long since lain upon this soil had left. This, with God's help, he happily attained within the very brief space of his pontificate, not so much by new and pious institutions, as by the altogether admirable sanctity of his life. An outstanding cultivator of humility, patience, vigilance and the other pastoral virtues, he was in such honor with all, that by one voice of the peoples, when he was still among the living, he was very quickly called a saint. He died in the six hundred and fifty-seventh year, and was buried in the basilica of St. Simplician, and his memory is celebrated on the fourth before the calends of November. The Ambrosian Missal, revised by the authority of the same archbishop Carlo de Gaisruck, and committed to print in the year 1831, presents a Mass of the common of a bishop and confessor to be celebrated in honor of St. Antoninus. This indeed is referred to the 29th day of October, on which day also the head of the holy man is presented every year for the veneration of the faithful on the high altar of the church of St. Simplician [Guida alle sacre funzioni della cittá e corpi santi, for the year 1855, p. 120, Milan 1854.] . But in the Proper and Common Lessons, for the use of those who in the Church of Milan follow the Roman rite, published in the year 1642 by order of archbishop Cesare Monti, the feast day is marked the 31st of October.